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THE 


EPISTLE  TO  THE  HEBREWS, 


EXPLANATORY  NOTES: 


TO    WHICH    ARE    ADDED    A    CONDENSED    VIEW    OF    THE 


PRIESTHOOD    OF    CHEIST, 


TRANSLATION    OF    THE    EPISTLE, 


PEEPARED  FOR  THIS  AVORK. 


HENRY    J.  'RIPLEY, 

LATE   PROFESSOR  IN  NEWTON  THEOLOGICAL  INSTITUTION,  AND  AUTHOR  OF  "NOTES  ON  THB 
GOSPELS,"  "  ACTS  OP  THE  APOSTLES,"  "  EPISTLE  TO  THE  ROMANS,"  ETC.,  ETC. 


BOSTON: 

GJ-OTJLr)     A.N1D     1L,TN  C  O  Juisr, 

5 'J     WASHINGTON     STREET. 

NEW    T  O  K  K :    SHELDON    AND    COMPANY. 
CIXCIXNATI:  GEO.  S.  BLAXCHAUD  &  CO. 

1  8  ()  8'. 


Entered,  according  to  Act  of  Congress,  In  the  year  1868,  by 

GOULD    &   LINCOLN, 

In  the  Clerk's  OflBce  of  the  District  Court  for  the  District  of  Massachusetts. 


Rockwell  &  Rolmns,  stekeottpbrs  and  Printkbs, 

122  Wasliington  iStreet,  Boston. 


PREFACE. 


This  volume  is  the  fruit  of  long-continued  study  of  the  Epistle 
in  the  original,  to  which  study  the  various  helps  of  biblical  liter- 
ature have  been  made  subservient.  My  aim  has  been,  in  free- 
dom from  any  improper  bias,  to  exhibit  the  thoughts  and  senti- 
ments of  the  Epistle  according  to  the  true  intent  of  its  author ; 
the  original  Greek  being  throughout  the  real  basis  of  the  Notes. 

As  the  Epistle  is,  eminently,  a  continuous  course  of  thought,  it 
ought  to  be  read  as  such,  so  that  the  connection  of  parts  may  I)e 
discovered  and  retained  in  the  reader's  mind.  Much  of  its  bene- 
fit is  lost  when  only  fragments,  here  and  there,  are  read.  As 
contributing  to  a  connected  and  comprehensive  view,  the  analy- 
sis given  in  the  Introduction,  section  seventh,  may  be  of  service. 
I  may  also  take  the  liberty  of  pointing  out  sections  fourth,  fiftli, 
and  sixth  of  the  Introduction  as  particularly  helpful  to  a  clear 
apprehension  and  a  just  appreciation  of  the  principal  parts  of 
the  Epistle.  For  clearness'  sake,  also,  the  Epistle  is  here  divided 
according  to  its  main  parts,  and  the  text  presented  in  para- 
graphs, while,  howevei',  for  convenience  in  consulting  the  Xotes, 
the  division  into  chapters  and  the  numbering  of  the  verses  are 
I'etained. 

As  the  common  vei-sion  of  this  Epistle  is  not  so  well  executed 
as  that  of  the  New  Testament  books  generally,  and  as  the  pas- 
sages inviting  emendation  are  more  numerous  than  could  bo 
Avell  introduced  into  the  Notes,  I  have  prepared  an  indcpen- 
ik'ut  translation.     This  translation,  aided  by  the  recent  more  ap- 

fiii) 


lY  PREFACE. 

proved  editions  of  the  original, and  designed,  of  course,  only  for 
private  use,  is  as  literal  as  the  diflferent  idioms  of  the  two  lan- 
guages will  allow,  regard  being  paid  to  grammatical  tenses,  to 
the  collocation  of  words  and  clauses,  to  the  structure  of  sen- 
tences, and  to  employing,  for  the  same  original  word,  the  same, 
or  some  form  of  the  same,  English  word,  in  the  several  passages 
Avhere  it  is  found.  A  degree  of  harshness  may  be  occasioned  by 
conformity  to  the  original  structure  of  sentences ;  but  it  is  better 
to  encounter  this  than  to  modify  the  structure  at  the  risk  of  also 
modifying  the  author's  sense.  Yet  here  and  there,  where  the 
sense  evidently  requires  it,  a  word  or  a  clause  is  introduced, 
and  indicated  by  Italics  as  a  supplied  expression. 

In  any  translation,  there  will  be  room  for  diversity  of  judg- 
ment as  to  given  passages;  and  particularly  so  when,  as  in  the 
present  instance,  the  original  is  a  work  of  great  rhetorical  sldll 
on  the  part  of  its  author,  and  of  nice  appreciation  of  beauty,  of 
elevation,  and  of  impressiveness  in  style.  The  reverence  for 
GOD  and  his  adorable  SON  cherished  by  its  author,  and  the  so- 
licitude that  the  followers  of  Jesus  might  adhere  to  nni,  their 
Leader  in  the  way  of  life,  with  ever-growiiig  trust  till  they 
should  reach  the  goal  of  their  high  calling  in  the  perfected  state 
of  heavenly  glory,  were  harmonious  with  this  mode  of  execu- 
tion. 

As  a  labor  of  love,  the  volume  is  commended  to  "the  apos- 
tle and  HIGH-PRIEST  of  our  profession,"  with  the  desire  that, 
through  HIS  blessing,  it  may  contribute  to  an  enlarged  and 
clearer  understanding,  and  deeper  consciousness  of  the  value, 
)f  this  part  of  the  divine  oracles,  and  thus  to  his  glory. 

H.   J.   R. 

Newton  Centre,  Mass. 


CONTENTS. 


PAGE 

INTRODUCTION 7 

Section       I.— ^Authorship  of  the  Epistle  and 

ITS  Canonical  Authority         .  7 

Section     II.  —  To  whom  it  was  sent          .        .  9 

Section    III.  —  When  it  was  written          .        .  9 
Section    IV.  —  Condition  of  the  Hebrew  Chris- 
tians    FOR    whose    benefit    IT 

was  written      ....  9 

Section     V. — Purpose  of  the  Epistle       .        .  12 

Section    VI.  —  Its  General  Character       .        .  13 

Section  VII. — Analysis  of  its  Contents     .        .  14 

Part      First  ........  15 

Part  Second  ........  17 

Part     Third 18 

Part  Fourth           .......  21 

Part      Fifth    ........  22 

(V) 


VI 


CONTENTS. 


TEXT,— Common  English  Version,— WITH  NOTES. 
Part      First. — Chapters  First  and  Second    . 
Part  Second.  —  Chapters  Third  and  Fourth  . 
Part     Third.  —  Chapters  Fifth,  Sixth,  and  Seventh 
Part  Fourth.  —  Chapters    Eighth,    Ninth,    and    Tenth 
Part      Fifth.  —  Chapters      Tenth,      19-39,      Eleventh 
Twelfth,  and  Thirteenth  . 

VIEW  OF  THE  PRIESTHOOD  OF  CHRIST  . 

TRANSLATION  PREPARED  FOR  THIS  WORK 

Part  First 
Part  Second 
Part  Third 
Part  Fourth 
Part     Fifth 


25 
45 

63 

97 

128 

173 

189 
189 
191 
194 
200 
206 


INTRODUCTION. 


§  1.    ^  UTHORSHIP  AND   CANONICAL  A  UTBOBITY  OF  THE 
EPISTLE. 

The  authoi*  is  not  named  either  in  the  opening  sentence  ov  in 
the  course  of  the  epistle.  The  few  sentences  of  a  personal  na- 
ture, also,  xiii.  18,  19,  22,  23,  though  favorable  to  the  opinion 
that  it  was  written  by  the  Apostle  Paul,  and  showing  that  those 
who  were  addressed  knew  from  whom  it  was  sent,  are  not  suf- 
ficiently clear  to  be  decisive  on  this  point.  In  consequence,  from 
an  early  part  of  the  third  century  even  to  our  own  times,  its  au- 
thorship has  been  a  subject  of  inquiry. 

In  the  ancient  Oriental  churches  covering  the  region  to  which 
it  was  first  sent,  and  therefore  favorably  situated  for  knowing 
from  whom  and  from  whose  authority  it  emanated,  the  belief 
that  it  was  written  by  Paul  was  held  and  retained  from  the  earli- 
est times.  In  the  Western  churches,  less  favorably  situated  for 
forming  an  opinion,  the  prevailing  belief  set  in  a  difi'erent  direc- 
tion until  the  middle  of  the  fourth  century,  when  it  was  acknowl- 
edged in  that  part,  also,  of  the  Christian  church  as  substantially  a 
work  of  the  Apostle  Paul.  Among  ecclesiastical  writers  since 
tlie  early  pai-t  of  the  third  century,  the  apostle  has  been  variously 
connected  by  name  with  the  epistle,  either  as  its  writer,  or  as 
having  furnished  the  materials  for  it,  while  some  associate  of  liis 
might,  with  these  materials,  have  j)erformed  the  work  of  com- 
posing it,  or,  having  independently  composed  it,  received  his 
sanction  in  sending  it  to  the  place  of  its  destination,  so  that  it 
went  with  the  authority  of  his  name,  and  in  popular  language 

(  VII  ) 


Viri  INTRODUCTION. 

niiglit  be  called  his  epistle.  Its  style  —  that  is,  its  diction  -  -has, 
from  the  early  period  just  mentioned,  been  extensively  felt  as 
unfavorable  to  the  opinion  that  the  apostle  was  the  actual  writer. 

AVhile  the  historical  evidence  resjoecting  its  authorship  is  con- 
flicting, and  the  internal  evidence  from  its  style  of  composition 
is  unfavorable  to  its  being  an  actual  production  of  the  apostle, 
its  general  air,  as  to  consciousness  of  authority  and  of  the  right 
to  receive  deference  from  those  to  whom  it  was  sent,  and  as  to 
a  winning  suavity  of  manner,  is  apostolic,  and  the  few  passages 
of  a  personal  nature  harmonize  with  the  character  and  circum- 
stances of  Paul.  The  opinion,  which  has  also  come  down  from 
remote  antiquity,  that  the  epistle,  though  not  composed  Ijy  him- 
self, Avas  written  with  his  knowledge,  and  sent  with  his  sanction, 
agrees  well  with  the  two  facts,  that  it  was  received  at  the  earli- 
est times  in  the  Eastern  churches  as  a  production  of  Paul's,  and 
yet  that  its  diction  is  not  after  the  manner  of  Paul. 

The  question  of  its  actual  authorship  is  a  subordinate  one. 
The  epistle  was  quoted  from  as  a  sacred  book  with  frequency, 
and  in  the  same  manner  as  the  epistles  of  Paul  were  quoted 
from,  bj"  the  earliest  Christian  writer  after  the  apostles,  towards 
the  end  of  the  first  century ;  it  was,  as  already  stated,  received 
by  the  Eastern  churches  from  the  earliest  times,  and  eventually 
by  the  Western  ;  and  those  early  writers  who  held  it  not  to  be  a 
composition  of  the  apostle's,  yet  perpetually,  in  their  citations 
from  it,  speak  as  citing  the  words  of  the  apostle,  like  Calvin,  of 
later  times,  who,  while  he  maintains,  in  his  prefatory  view  of  the 
epistle,  that  it  cannot  have  been  actually  composed  by  Paul,  j^et 
ranks  it  without  hesitation  among  the  apostolic  epistles,  and 
speaks  frequently,  in  his  commentary,  of  the  apostle  as  saying 
thus  and  thus.  The  question  appears  to  have  been  with  them  a 
question  of  literature,  not  affecting  the  authority  of  the  epistle. 

Allowing,  then,  that  the  style  of  composition  indicates  a  differ- 
ent hand  from  that  of  the  apostle,  we  have  sufficient  ground  for 
the  belief  that  the  writer  reflected  the  apostle's  views,  and  that 
the  epistle  had  the  sanction  of  Paul.  And  thus,  it  would  hold  a 
place  among  the  authoritative  books  of  the  New  Testament  on 


INTRODUCTION.  IX. 

the  same  ground  as  that  on  which  the  Gospel  of  Mark  and  the 
writings  of  Luke  stand :  the  Gospel  of  Mark  sustained  by  the 
authority  of  the  Apostle  Peter,  the  G(-)spel  of  Luke  and  the  Acts 
by  the  authority  of  Paul. 

§  2.  TO  WHOM  THE  EPISTLE  WAS  SENT. 
That  the  ejjistle  was  sent,  primarily,  to  the  Hebrew  Christians 
of  some  particular  locality,  and  yet  designed  to  be  extensively 
circulated  among  the  Hebrew  Christians  in  general,  is  probable 
from  the  salutations  which  it  contains,  xiii.  24 ;  from  the  personal 
relations  which  appear  to  have  subsisted  between  the  writer  and 
those  whom  he  addressed,  xiii.  18,  19,  23 ;  and  from  circum- 
stances in  their  past  history  which  he  calls  to  their  remembrance, 
vi.  10 ;  X.  32-34.  But  to  what  particular  community  it  was 
sent,  neither  the  epistle  itself  nor  any  tradition  enables  us  to  de- 
cide. That  it  was  sent  to  a  church,  or  a  circle  of  churches,  in 
Palestine  seems  natural. 

§3.    TIME   WHEN  THE  EPISTLE   TTAS   WRITTEN: 

It  was  written  previously  to  the  destruction  of  Jeinisalem,  70 
or  72  of  the  Christian  era,  since,  from  the  genei'al  aspect  of  the 
ei^istle,  the  temple-worship  appears  to  have  been  still  observed. 
As  those  to  whom  it  was  sent  had  already  sulfei'ed  persecution, 
X.  32-34,  and  as  persecution,  probably  of  a  more  serious  char- 
acter, was  foreseen,  xii.  4,  6,  we  may  assign  it  to  the  times 
when  tlie  j^ublic  troubles  among  the  Jews  were  beginning  to 
become  more  aggravated  and  the  exposure  of  Christians  to  per- 
secution more  probable.  This  corresponds  to  the  time  included 
within  62  and  G4. 

The  means,  however,  for  forming  an  opinion  respecting  its 
date  are  too  meagre  and  indistinct  to  warrant  an  approach  to 
positiveuess. 

§4.     CONDITION  OF  THE  HEniiEW  CHRISTIANS  FOR    WHOSE 
BENEFIT  THE  EPISTLE    WAS    WRITTEN. 

The  condition  of  the  Hebrew  Christians  was  such  as  severely 
tested  the  sincerity  and  firmness  of  their  faith  in  Christ  and  their 


X  INTRODUCTION. 

adherence  to  Christianity  as  a  religion  distinct  from  that  of 
Moses. 

1.  We  learn,  from  Acts  xxi.  20,  that  a  vast  number  of  Jews  who 
had  avowed  themselves  believers  in  Christ  were  still  zealously 
attached  to  the  Mosaic  observances,  and  insisted  on  their  being 
retained  among  Christians ;  and,  from  Acts  xv.  1,  5,  it  is  clear 
that,  at  the  time  there  referred  to,  the  observance  of  circumcis- 
ion was  regarded  by  many  of  the  Jewish  Christians  as  essential 
to  salvation.  From  among  these,  doubtless,  proceeded  the  Juda- 
izing  teachers,  against  whom  the  Apostle  Paul  found  it  so  neces- 
saiy  to  guard  the  churches,  as  men  who  were  subverting  the 
gospel  of  Christ.  Without  doubt  there  continued  to  be  among 
the  converted  Jews  in  Palestine  and  elsewhere  many  persons 
who,  at  best,  in  point  of  doctrine  were  but  semi-Christians ;  and 
Judaizing  teachers  were  perpetually  spreading  everywhere  their 
baleful  dogmas.  That  many  would  continue  to  waver  between 
genuine,  complete  Christianity  and  Judaism,  afraid  so  far  to 
commit  themselves  to  Christianity  as  wholly  to  give  up  Judaism, 
and  that  many  would  entirely  ai^ostatize  from  Christ,  unless 
aided  by  the  timely  warnings  and  encouragements,  and  the  con- 
vincing arguments,  of  some  one  who  knew  how  to  gain  tlie  Jew- 
ish mind  and  who  could  obtain  credence  among  the  vacillating 
Hebrew  converts,  could  not  but  be  obvious,  even  were  there 
no  actual  instances  of  this  kind,  to  so  clear-sighted  an  observer 
and  so  deejily  interested  a  friend  as  was  the  author  of  this 
epistle. 

2.  At  the  time  when  this  epistle  was  written,  as  appears  from 
internal  evidence,  the  Jewish  temple  at  Jerusalem  was  still 
standing  and  the  rites  of  the  Jewish  religion  were  still  observed. 
Not  only  the  inliabitants  of  Jerusalem  were  eye-witnesses  of  the 
Jewish  worship,  and  participated  in  the  various  ceremonial  ob- 
servances, but  the  Jews  in  all  parts  of  Palestine  and  elsewhere 
had  occasion  to  be  repeatedly  at  Jerusalem  for  religious,  as  well 
as  other,  purposes.  Many  who  had  embraced  the  gospel,  more 
or  less  intelligent!}',  still  cherished  a  fondness  for  the  Jewish 
worsliip  and  its  accompaniments,  and  dreaded  to  bo  separated 


INTRODUCTION  XI 

from  the  Jewish  communit}'  and  dcban-(^d  from  the  temple.  The 
Jewish  service  was  particuhirly  attractive  to  tliose  who  were  fond 
of  show,  especially  in  contrast  with  the  simple  and  unimiDosinjj 
worship  of  Christians,  wiio  were  separated  either  by  distance  or 
by  inclination  from  the  pomp  of  the  Jewish  worship.  All  the 
impressions  and  associations  of  early  j^outh  and  their  love  of  the 
Jewish  country  and  nation  would  be  connected  with  the  temple 
and  its  services,  and,  so  long  as  the  temple  stood  and  its  services 
were  continued,  a  powerful  influence  would  proceed  frc^m  them, 
adverse,  in  the  case  of  manj-,  to  a  steadfast  continuance  in  Chris- 
tianity. Tlie  radical  distinction  between  the  Judaism  of  their 
times  and  the  religion  of  the  Messiah  was  not  perceived  by  them, 
and  they  were  not  well  prepared  to  meet  the  issue  of  disciple- 
ship  to  Christ  and  departure  from  the  i^revailing  Judaism  on  the 
one  hand,  or,  on  the  other,  of  adherence  to  Judaism  and  renuncia- 
tion of  Jesus.  The  thought  of  an  extensive  severance  from 
Jewish  customs  w'as  api^alling,  while  j"et  they  admitted  that 
Jesus  was  the  jNIessiah.  Tiiey  did  not  understand  that  the  ]\Ies- 
siah  was  above  Judaism,  and  that  Judaism  must  give  way  to 
him ;  they  rather  thought  that  he  was  to  bear  rule  through 
Judaism  reformed  and  perpetuated.  The  thought  of  separation 
from  the  Jewish  community  and  of  exclusion  from  the  Jewish 
temple  was  more  than  tliey  could  well  bear. 

o.  Besides,  these  Hebrew  Christians  were,  in  consequence  of 
their  avowing  the  religion  of  Clu'ist,  exposed  to  various  formj 
of  persecution.  Taunts,  with  other  petty  annoyances,  and  im- 
prisonment were  emploj-ed  by  their  opponents  to  di-aw  tlieni 
awa}'  from  tlieir  attacliraent  to  Clirist,  and  to  prevent  tlie  spreati 
of  the  new  religion.  The  spirit  wliich  at  first  actuated  the  Jew- 
ish rulers  in  tlieir  endeavors  to  prevent  the  cause  of  Christ  from 
being  advocated,  as  shown  in  the  early  cliapters  of  the  Acts  arid 
in  the  conduct  of  Saul  of  Tarsus  before  his  conversion,  also  by 
the  Jewish  rulers  and  by  private  persons  in  tlieir  treatment  of  Paul, 
as  shown  in  the  later  chajJters  of  Acts,  was  ever  stimulating  the 
determined  adherents  to  the  Jewish  rites  and  ceremonies.  How- 
ever much  the  Jewish  authorities  might  be  restrained  by  the 


XII  INTRODUCTION. 

diminution  of  tlieir  power  under  the  Roman  rule,  they  yet  had 
abundant  ojiportunities  to  annoy  the  followers  of  Christ;  and 
Roman  magistrates,  unable  to  distinguish  between  Jews  and 
Jewish  Christians,  but  regarding  them  as  alike  hostile  to  the  im- 
perial government,  were  sufficiently  ready  to  side  with  the 
Jewish  opponents  of  Christianity,  and  to  harass  the  '  sect  that 
was  everywhere  spoken  against.'    Acts  xxviii.  22. 

To  these  trying  circumstances  this  epistle  makes  sufficiently 
clear  allusion  in  x.  32-34 ;  xii.  4 ;  xiii.  3. 

4.  In  addition  to  these  circumstances,  the  personal  spiritual 
condition  of  many,  at  least,  among  the  Hebrews  exposed  them 
to  great  hazards.  From  the  anxiety  so  often  expressed  by  the 
writer  in  regard  to  their  steadfastness,  in  ii.  3 ;  iii.  12,  13 ;  iv.  1 ; 
vi.  1-8,  and  other  passages;  from  the  rebuke,  in  v.  12-14,  of 
their  failure  to  make  progress  in  religious  knowledge,  and,  in 
X.  25,  of  their  neglect  of  opportunities  for  religious  worship,  it 
is  evident  that  many  among  them  had  not  become  well  grounded 
in  the  distinctive  princii^les  of  the  Christian  religion,  and  were 
but  lukewarm  in  their  i-eligious  affections.  They  were  conse- 
quentl}"  so  vacillating  that  they  might  become  an  easy  prey  to 
the  enticements  of  wily  oi^ponents  of  the  gospel,  or  to  doubts 
which  readily  arise  in  the  absence  of  a  resolute  adherence  to  a 
good  cause. 

§5.    PURPOSE  OF  THE  EPISTLE. 

The  Hebrew  Christians  being  so  eminently  exposed  to  the 
hazard  of  renouncing  their  profession  and  of  casting  away  all 
the  animating  hopes  which  they  had  been  led  to  indulge,  the 
purpose  of  the  epistle  is  obvious ;  namely,  to  fortify  them  against 
these  unfavorable  circumstances  and  to  confirm  both  the  waver- 
ing and  the  steadfast  in  adherence  to  Christ.  To  this  end,  it 
was  necessary  to  set  forth  with  vividness  the  paramount  claims 
of  the  religion  of  Christ,  and  to  convince  the  Hebrews  that,  if 
they  should  abandon  the  gospel,  they  would  really  abandon  the 
otily  sure  ground  of  hope  for  eternal  life.  Since  the  Hebrew 
Christians  had  always  held  Moses  in  profound  reverence,  as  an 


INTllODUGTIOxV,  XIII 

authorized  servant  of  God,  and  his  religion  as  divinely  instituted, 
it  was  necessary  to  bring  the  Christian  religion,  or  dispensation, 
into  comparison  with  the  Mosaic,  and,  by  showing  its  paramount 
and  even  exclusive  claims,  to  free  them  from  their  former  pre- 
dilections and  to  dissipate  the  dread  of  abandoning  the  existing 
Jewish  community. 

§  6.  GENERAL    CHARACTER   OF  THE  EPISTLE. 

In  its  general  character,  the  epistle  is  not  so  much  a  logical 
argumentation  of  certain  points  as  a  vivid  setting  forth  of  dis- 
tinctive fundamental  truths  in  the  Christian  system,  in  order  to 
establish  its  readers  in  their  already  professed  reception  of  that 
system.  It  discusses  these  truths,  not  in  order  to  prove  them, 
but  in  order  deeply  to  impress  them  on  the  readers'  minds,  to 
show  their  harmony  with  the  Old  Testament,  and  thus  to 
strengthen  the  Hebrews'  faith  in  them;  also  to  exhibit  their 
necessary  results.  It  declares,  for  instance,  and  assumes  as  un- 
deniable, —  the  well-known  facts  in  the  case  being  themselves 
the  irrefragable  evidence,  —  that  Jesus  is  the  Son  of  God;  and, 
after  vividly  setting  forth  this  truth,  and  showing  his  superiority 
to  angels  and  then  to  Moses,  it  maintains  the  authoritative 
character  of  his  gospel  and  the  inevitable  doom  which  will  en- 
sue from  neglecting  it.  It  also  declares  Jesus  to  be  the  predicted 
High-priest,  expatiates  on  his  superlative  excellence  as  such,  and 
details  the  necessary  result  of  his  entering  on  this  office  in  the 
abrogation  of  the  Mosaic  economy  and  of  the  Levitical  priest- 
hood, and  in  the  exclusiveness  of  the  Christian  scheme  as  pro- 
curing forgiveness  and  salvation.  Thus  asserting  as  worthy  of 
all  acceptation  the  Messiahship  of  Jesus,  it  seeks  to  correct  cer- 
tain practical  errors  in  regard  to  him,  and  to  open  the  legitimate 
comprehensiveness  of  his  official  position  and  of  the  authority 
which  is  vested  in  him. 

This  positive  and  didactic  feature  it  is  necessary  to  apprehend, 

in  order  justly  to  appreciate  the  epistle  and  to  see  the  true  force 

of  many  of  its  views.    It  was  the  mode  of  treatment  naturally 

suggested  to  a  writer  who  was  addressing  not  unbelievers,  but 

2 


XIV  INTRODUCTION. 

those  who  had  avowed  their  acceptance  of  Christ  and  who  still 
maintained  it,  though  with  less  firmness  than  was  consistent 
with  theii'  safety,  and  who  therefore  needed  confirmation  in  their 
faith  rather  than  conversion  to  the  faith ;  who  needed  fenlarge- 
ment  of  views  and  a  just  apprehension  of  the  connections  and 
relations  of  truths  which  they  had  embraced,  rather  than  to  be 
reasoned  into  the  primary  truths  of  the  gospel.  They  had  em- 
braced the  gospel,  but  did  not  thoroughly  understand  it;  they 
had  not  sufficiently  seen  and  felt  its  excellence  and  its  paramount 
position  as  compared  with  the  Mosaic  law.  The  ejjistle  was  de- 
signed to  give  this  more  full  and  thorough  understanding  of  the 
gospel,  and  consequently  it  affirms,  what  its  readers  did  not  re- 
quire to  be  proved,  such  essential  points  as  the  divine  Sonship 
and  the  priestly  position  of  Jesus,  and  argues  from  them  either 
as  conceded  points,  or  as  necessary  to  the  full  idea  of  his  being 
the  Messiah. 

As  addressed  to  Hebrew  Christians,  the  epistle  is  also  through- 
out adapted  to  the  Hebrew  mind  in  the  analogies  and  other 
reasonings  which  it  employs,  and  in  its  applications  of  the  Old 
Testament  Scriptures.  The  vital  truths  and  conclusions  which 
it  presents  are,  indeed,  for  all  men ;  but  the  manner  of  elucidat- 
ing these  truths  and  of  conducting  the  readei's  to  these  conclu- 
sions was  specially  adapted  to  those  who  were  primarily 
addressed,  and  was  most  happily  fitted  to  secure  their  unwaver- 
ing assent. 

§7.  ANALYSIS  OF  THE  EPISTLE. 

The  epistle  may  be  divided  into  five  main  Parts,  which,  how- 
ever, as  well  as  the  subdivisions  generally,  are  not  by  its  author 
formally  separated  from  each  other,  since  it  is  a  beautifully  com- 
pacted whole,  like  a  dovetailed  piece  of  work,  the  transitions  from 
part  to  part,  though  sufficiently  discernible,  not  being  abrupt, 
but  interwoven  and,  apparently  without  design,  maintaining  con- 
tinuity of  thought.  Hortatory  passages,  also,  sometimes  of  very 
considerable  extent,  occur  at  appropriate  points. 


INTRODUCTION.  XV 

PART  I.  —  CHAPTERS  /.,  II. 

Superiority  of  the  Son  of  God  to  the  angels ;  his  appointed  inferiority,  and  his 
subsequent  elevation  to  perfect  glory.    Propriety  of  this  appointment. 

The  epistle  opens  with  a  general  declai'ation  of  the  dignity  of 
THE  Son,  in  whom  God,  having  formerly  spoken  to  the  Hebrew 
fathers  in  the  prophets,  finally  spake  to  their  descendants,  and 
who,  having  himself  made  effectual  expiation  for  sins,  ascended 
to  the  right  hand  of  God,  having  become  as  far  superior  to  the 
angels  as  his  name  is  superior  to  theirs,  i.  1-3. 

With  this  last  thought,  the  first  topic  is  introduced,  namely : 
the  superiority  of  tJie  Son  of  Ood  to  the  angels.  This  superiority 
appears,  first,  from  the  superiority  of  his  name,  or  title,  to  theirs. 
No  angel  was  ever  addressed  as  the  Son  of  God  in  such  terms  as 
involved  sameness  of  nature  with  God  and  as.  would  authorize 
the  appropriating  of  this  title  to  him  exclusively,  vs.  4,  5. 

This  superiority  appears,  next,  from  the  fact  that  the  angels 
have  been  required  to  worship  him,  verse  6. 

Then,  again,  the  language  used  concerning  angels  and  the 
Son  respectively  is  indicative  of  his  pre-eminence  over  them. 
The  angels  are  called  winds  and  lightning,  as  being  only  servants 
of  God,  promptly  obeying  His  commands.  They  thus  receive 
appellations  which  associate  them  with  the  agencies  of  nature, 
and  occupy  only  the  position  of  servants.  But  the  Son  is  ad- 
dressed as  a  partaker  of  deity  :  he  is  described  as  a  King  whose 
dominion  is  to  be  everlasting,  whose  government  is  unexception- 
ably  righteous,  and  who  has  received  honor  and  bliss  pre- 
eminently beyond  all  other  kings.  Still  further,  he  is  declared 
to  be  the  Creator  of  the  earth  and  the  heavens,  to  be  imperish- 
able and  immutable.  Moreover,  no  angel  was  ever  invited  to  a 
seat  at  the  right  hand  of  God,  with  the  promise  of  univei'sal  do- 
minion. So  far  from  this,  the  angels  ai"e  all  only  ministering 
spirits  sent  forth  for  service  in  behalf  of  those  who  are  to  receive 
salvation,  vs.  7-14. 

The  superiority  of  the  Son  to  the  angels  being  thus  shown, 
the  correspondingly  greater  obligation  to  give  heed  to  his  teach- 


XVI  INTRODUCTION". 

ings  is  asserted.  If  the  revelation  made  by  tlie  agency  of 
angels,  that  is,  the  Mosaic,  was  firm,  and  disobedience  to  it  was 
inevitably  followed  Avith  the  threatened  pnnishment,  how  can  tee 
escape  if  we  neglect  so  great  salvation,  which  was  first  declared 
by  the  Lord  Jesus  himself  and  has  come  to  us  confirmed  by 
those  who  heard  him,  and  by  the  joint  testimony  of  God  in  many 
and  various  miracles  ?    ii.  1-4. 

If  we  neglect  it,  we  cannot  escape,  for  it  is  not  to  angels  that 
God  subjected  the  new  dispensation,  but  to  him  whom,  as  de- 
scribed in  a  certain  passage  of  Scripture,  God  had  made  a  little 
lower  than  the  angels,  and  whom  he  had  subsequently  exalted 
to  glory  and  to  dominion  over  all  things.  In  other  woi'ds,  the 
new  religious  economy,  with  all  its  authority  and  blessings,  is 
placed  in  subjection  to  Jesus,  since  to  him  God  had  subjected  all 
things.  The  Son  of  God  in  becoming  a  man  was  made  some- 
what lower  than  the  angels ;  but  on  account  of  his  submitting  to 
death,  in  this  inferior  condition,  for  the  spiritual  benefit  of  man- 
kind, he  is  ci'owned  with  glory  and  honor,  ii.  5-9. 

The  appointment  that  He  who  was  to  lead  sons  of  God  among 
men  to  glory,  should  himself  be  elevated  to  his  perfect  glory  in 
heaven  through  sufi'erings,  is  specially  appropriate,  for  both  he 
who  makes  expiation  and  those  for  whom  the  expiation  is  made 
are  all  of  one  Father,  and  consequently  become  jarepared  for 
glory  by  a  similar  course  of  treatment.  Hence  he  calls  them  his 
brethren.  As  th^  Father  had  given  him  the  children  of  God  to 
be  redeemed,  it  is  proper  that  between  these  children  and  him- 
self thex'e  should  be  a  oneness  of  nature.  Since  these  children 
are  human  beings,  he  also  became  a  partaker  of  human  natui-e, 
so  that  by  means  of  his  death  he  might  destroy  Satan's  power 
of  death,  and  deliver  those  who  through  fear  of  death  had  been 
perpetually  held  in  bondage.  For  it  was  not  angels  that  he 
came  to  deliver,  but  men.  It  was,  therefore,  befitting  that  he 
should  be  like  them  in  all  things,  so  that  he  might  become  a 
merciful  and  faithful  High-priest,  in  order  to  make  propitiation 
for  their  sins,  for,  in  that  he  hath  himself  suffered  through  temp- 
tations, he  is  able  to  aid  the  tempted,  ii.  10-18. 


INTRODUCTION.  XVII 

Both  iu  his  pre-existent  state  as  the  Son  of  God  and  in  his 
subsequent  state  as  the  glorified  Man,  he  is  superior  to  the 
angels.    Hence  the  superior  and  permanent  claims  of  his  gospel. 


PART  II.— CHAPTERS  III.,  IV. 
Superiority  of  Jesus  Christ  to  Moses  in  the  household  of  God. 

Jesus  and  Moses  both  faithful  to  their  respective  trusts,  iii.  1,  2. 
Jesus  worthy  of  more  glory  than  Moses,  as  being  the  founder  and 
furnisher  of  the  household  of  God,  vs." 3,  4.  The  faithfulness  of 
Moses,  that  of  a  servant  in  this  household ;  the  faithfulness  of 
Christ,  that  of  the  Son  over  the  household ;  of  which  household 

believers  in  Christ  are  members,  vs.  5,  6. The  idea  of  an 

oriental  family  of  distinction  was  present  to  the  writer's  mind. 
In  such  a  family,  while  the  head-servant,  or  steward,  occupied  a 
position  highly  honorable  and  of  great  responsibility,  the  eldest 
son  was  co-partner  in  the  honor  and  rights  of  the  father,  and 
was  joint-director  of  affairs,  so  that  he  was  over  the  household. 

Hortatory  section,  in  which  the  Hebrews  are  urged  by  the  fate 
of  their  forefathers,  who  came  out  from  Egypt,  to  make  sure  for 
themselves  of  the  heavenly  rest  promised  to  the  household,  or 
peojile,  of  God,  iii.  7-19.  The  promise  of  entering  into  His  rest, 
which  God  made  to  their  forefathers,  and  which  proved  of  no 
benefit  to  them,  on  account  of  their  unbelief,  still  remains.  This 
rest  is  the  appointed  recompense  for  believers :  unbelievers  are 
deban-ed  from  it.  The  rest  still  remains,  for  though  God  entered 
on  His  rest  at  the  foundation  of  the  world,  it  was  promised  to  the 
Israelites  in  the  desert,  and  long  afterwards  the  men  of  David's 
generation  were  warned  against  following  the  example  of  their 
imbelieving  forefathers,  and  exhorted  to  be  believing  and  obedi- 
ent while  To-day  should  endure.  Hence  the  rest  still  i-emains 
for  believers ;  they  are  to  enter  into  it  when  their  earthly  labors 
shall  be  ended,  iv.  1-10. 

The  exhortation  receives  additional  enforcement  from  the  con- 
sideration that  the  word  of  God  is  living  and  effective,  and 
penetrates  to  the  inmost  soul,  judging  the  very  thoughts  of 
2* 


XVIII  INTRODUCTION. 

men ;  nothing  is  concealed  from  Him ;  all  things  are  open  to 
His  inspection,  iv.  11-13. 

In  these  circumstances  of  clanger,  the  followers  of  Jesus  ought 
to  hold  fast  their  confidence  in  him ;  he  is  their  gi-eat  High-priest 
in  heaven,  and  as  he  had  while  on  earth  been  tempted  like  them- 
selves, he  is  able  to  feel  for  them  in  their  infirmities.  Through 
him  they  have  access  to  the  throne  of  grace,  and  may  obtain 
mercy  and  gi-ace  that  will  assure  to  them  opportune  aid  in  all 
their  trials,  iv.  14-16. 

Thus  the  second  part  terminates  like  the  first,  ii.  17,  18,  with 
a  cheering  mention  of  Jesus  as  the  High-priest  of  his  followers  ; 
it  closes,  also,  with  an  incitement  to  holding  fast  the  profession 
in  respect  to  Jesus,  as  their  High-priest,  whicli  was  mentioned 
at  its  opening,  iii.  1,  and  thus  happily  prepares  the  way  for  intro- 
ducing the  third  part. 

PART  III.  — CHAPTERS  K,   VI.,  VII. 
The  higli-priesthood  of  Jesus  superior  to  the  Levitical  high-priesthood. 

This  topic  and  the  results  which  flow  from  it  are  evidently 
the  main  burden  of  the  epistle,  and  were  present  to  the  writer's 
mind  at  its  outset,  as  well  as  in  its  progress.  For,  having 
brought  into  prominent  view,  in  the  second  chapter,  the  humili- 
ation of  Christ  in  assuming  human  nature,  he  represents,  in  ii. 
17,  the  design  of  this  humiliation  to  be,  that  Christ  might  become 
a  merciful  and  faithful  High-priest.  Then,  again,  in  introducing 
the  second  part,  at  iii.  1,  he  mentions  Christ  anew  as  the  High- 
priest  ;  and  in  closing  the  second  part,  after  inciting  his  readers 
to  diligence  in  view  of  their  spiritual  perils  and  of  the  scrutiny 
to  which  their  inmost  thoughts  were  exposed,  he  encourages 
them  by  a  repeated  mention  of  their  great  High-j)riest  above, 
who  by  virtue  of  his  own  experience  regards  them  with  com- 
passion, and  through  whom  they  may  confidently  look  for  op- 
portune divine  favor,  iv.  14-16. 

This  encouragement  to  expect,  through  Jesus  the  High-priest, 
all  needed  aid  in  answer  to  confiding  prayer,  is  grounded  on 


INTRODUCTION.  XIX 

the  vei-y  design  of  the  high-priestly  office,  as  divinely  established. 
A  high-priest,  as  being  taken  from  among  men,  is  appointed 
in  behalf  of  men  in  their  concerns  with  God,  that  he  may  offer 
both  their  oblations  and  their  sacrifices,  for  sins,  v.  I.  This 
design  of  the  high-priest's  office  makes  it  requisite  that  he 
should  be  able  to  be  compassionate  towards  the  ignorant  and 
erring,  since  he  is  himself  conscious  of  moral  infirmity,  and 
must  therefore  offer  sacrifices  for  his  own  sins  as  well  as  those 
of  the  i^eoiile,  v.  2,  3.  A  call  from  God  to  this  office  is  also 
requisite,  v.  4. 

The  requisites  for  this  office  are  found  in  Jesus.  He  did  not 
assume  this  honor  to  himself,  but  God  specially  appointed  him  to 
it,  V.  5,  6.  Christ  also,  though  he  was  a  Son,  learned,  by  his 
experience  of  temptations  and  sufferings  while  on  earth,  the 
nature  and  circumstances  of  human  obedience,  and  thus  knows 
how  to  pity  his  followers,  v.  7,  8.  And  having,  with  this  com- 
plete qualification  for  his  office,  been  exalted  to  his  perfected 
state  in  heaven,  he  became  the  author  of  salvation  to  all  that 
obey  him,  thus  securing  for  them  the  highest  good,  v.  9. 

While,  however,  these  requisites  are  all  found  in  Jesus,  a 
peculiarity  is  distinctly  brought  to  view  in  which  he  differs  from 
the  Jewish  high-priests  ;  namely,  he  is  not  of  the  order  of  Aaron, 
but  of  Melchizedek,  v.  10. 

This  peculiarity  relative  to  Jesus  having  been  mentioned,  a 
digression  of  a  hortatory  character  is  entered  on,  in  order  to 
stimulate  the  HebrcAvs  to  greater  mental  and  spiritual  activity, 
and  to  apprise  them  of  the  danger  to  which  their  vacillating 
state  of  mind  exposed  them,  v.  11-14;  vi.  1-8. 

The  writer  then  apologizes  for  the  strain  of  rebuke  and  warn- 
ing in  which  he  had  addressed  them.  He  had  thus  spoken 
through  a  desire  that  they  might  be  earnest  in  seeking  confirma- 
tion of  their  hope  of  heavenly  blessings,  and  might  follow  the 
example  of  those  who  had  attained  to  the  final  enjoyment  of 
those  promised  blessings,  vi.  9-12.  Encouragement  to  seek 
those  blessings  is  ample,  since  they  i-est  on  tlie  promise  and  the 
oath  of  the  unchangeable  God.     The  hope  set  before  the  follow- 


XX  INTRUDUCTiON. 

ei's  of  Jesus  is,  therefore,  full  of  consolation ;  it  is  unfailing  and 
firm ;  it  reaches  to  heaven,  whither  Jesus  has  already  gone  in 
behalf  of  his  followers,  as  the  High-priest  forever  after  the 
order  of  Melchizedek,  vi.  13-20. 

The  writer  now  returns  to  the  consideration  of  the  high- 
priesthood  of  Jesus.  As  Jesus  is  a  High-priest  according  to  the 
order,  or  rank,  of  Melchizedek,  he  first  presents  the  historical 
items  relative  to  this  personage ;  he  then  mentions,  in  order  to 
show  the  striking  resemblance  between  Melchizedek  and  Jesus 
the  Son  of  God,  the  etymological  significance  of  Melchizedek's 
name  and  kingly  title,  his  being  without  any  known  father  or 
mother,  and  without  a  recorded  beginning  or  ending  of  life,  and, 
as  the  particular  point  of  coincidence  here  had  in  view,  his  abid- 
ing, so  far  as  the  sacred  records  disclose,  a  priest  perpetually  ; 
thus  confirming  the  declaration  in  vi.  20,  that  Jesus  is  become  a 
High-priest  forever,  vii.  1-3. 

In  arguing  the  superiority  of  Jesus  to  the  Levitical  high- 
priests,  the  greatness  of  Melchizedek,  according  to  whose  rank, 
and  like  to  whom,  he  is  made  a  High-priest,  is  shown.  Melchiz- 
edek was  greater  even  than  Abraham,  the  patriarch,  since  he 
took  tithes  from  Abraham  and  pronounced  a  blessing  on  him : 
he  was  greater  than  the  Levitical  priests ;  for,  while  they  re- 
ceive tithes  from  descendants  of  Abraham,  he  received  them 
from  Abraham  himself:  besides,  they  are  confessedly  dying 
men,  while  Melchizedek  is  testified  of  as  only  a  living  person: 
he  was  also  greater  than  Levi,  the  head  of  the  priestly  tribe ; 
for,  so  to  speak,  Levi  jaaid  tithes,  through  Abraham,  to  Melchiz- 
edek, vii.  4-10.  As  Jesus  is  of  the  rank  of  Melchizedek,  it 
follows  that  he  is  superior  to  any  one  of  the  Levitical  priests. 

The  fact  that  Jesus  is  now  invested  with  the  high-priesthood 
draws  in  its  train  imi^ortant  consequences  relative  to  the  Leviti- 
cal priesthood  and  the  Mosaic  law.  The  Levitical  priesthood 
was  iuefl&cacious  for  the  ultimate  purpose  of  a  priesthood ;  else 
a  priest  of  a  different  kind  would  not  have  been  set  in  office,  vii. 
11.  This  change  in  the  priesthood  necessitates  a  change  in  the 
law,  vii.  12,     That  the  law  was  disregarded,  as  being  no  longer 


INTRODUCTION.  XXI 

of  authority,  iu  this  appointment  of  Jesus  as  the  High-priest, 
appears  from  the  genealogy  of  Jesus  and  from  the  very  nature 
of  the  system  which  he  carries  into  effect,  vii.  13-17.  The  law 
is  actually  set  aside,  and  a  better  ground  of  hope  towards  God 
is  introduced,  vii.  18,19. 

The  superiority  of  Christ's  priesthood  is  further  shown  by  the 
fact  that,  unlike  the  Levitical  priesthood,  it  was  established  with 
the  solemnity  of  an  oath  on  the  part  of  God ;  vii.  20-22 ;  also, 
from  its  being  unchangeable,  inasmuch  as  he  abides  foreyer, 
vii.  23-25. 

It  was  also  suitable  that  we  should  have  such  a  High-priest  as 
Jesus  is ;  not  a  sinful  man,  such  as  the  law  appoints,  but  the 
Son,  appointed  by  the  special  declaration  and  oath  of  God,  and 
exalted  to  perfect  glory  forever,  vii.  26-28. 


PART  IV.— CHAPTERS  VJIL,  IX.,  X.  1-18. 

Superiority  of  the  high-priestly  ministration  of  Christ  in  the  heavenly 
Holy  of  holies. 

Christ,  as  High-priest,  ministers  in  the  heavenly  Holy  of 
holies,  viii.  1-5.  His  service  is  as  much  more  excellent  than 
that  of  the  Levitical  high-priests,  as  the  covenant  by  which  he 
acts  is  superior  to  theirs,  vs.  6,  7.  The  old  covenant  Is  excep- 
tionable;  hence,  the  new  is  required;  the  promises  of  the  new 
covenant  recited,  and  the  old  represented  as  abrogated,  vs.  8-13. 

The  earthly  tabernacle,  consisting  of  the  holy  apartment  and 
of  the  most  holy,  and  its  priestly  ministi*ations,  ix.  1-10.  In 
contrast,  the  heavenly  tabernacle,  particularly  its  most  holy 
apartment,  and  the  high-priestly  ministration  of  Christ  therein, 
vs.  11-14.  In  this  ministration  he  offers,  not  the  blood  of  saci-ificed 
animals,  but  his  own  blood ;  his  blood,  offered  once  forever,  pro- 
cures, not  a  mere  external  isurification,  but  cleansing  of  the  con- 
science and  eternal  redemption. 

Necessity  of  Christ's  death  for  the  validity  of  the  new  cov- 
enant and  for  the  entrance  of  the  called  ones  of  past  ages  on 


XXII  INTRODUCTION. 

the  heavenly  inheritance,  vs.  15-24.  The  one  offering  of 
Christ,  never  to  be  repeated,  in  contrast  with  the  repeated 
offerings  of  the  high-priests,  availing  to  this  purpose,  vs. 
25-28. 

The  availing  efiScacy  and  superiority  of  Christ's  one  offering 
still  further  illustrated.  The  offering  only,  which  Christ  has 
once  for  all  presented,  can  avail,  since  only  that  fulfils  the  Avill 
of  God ;  for  the  law  with  its  annual  re]Detition  of  the  same  sac- 
rifices cannot  procure  a  pei-fect  expiation ;  it  rather  renews  the 
remembrance  of  sins,  x.  1-4.  Hence  Christ,  in  order  to  do 
what  would  be  acceptable  to  God  for  expiation,  appeared  on 
earth,  and,  by  offering  up  himself  once  forever,  has  secured  for  us 
deliverance  from  sin,  vs.  5-10. 

The  Jewish  priests  are  perpetually  repeating  the  same  sacri- 
fices which  can  never  avail  for  the  removal  of  sins,  v.  11. 
This  is  all  they  can  do ;  but  Christ,  having  offered  one  sacrifice 
for  sins,  sat  down  at  the  right  hand  of  God,  awaiting  universal 
dominion ;  for  by  one  offering  he  has  secured  complete  and 
eternal  redemption  for  his  followers,  vs.  12-14. 

To  this  the  Holy  Spirit  also  bears  witness  in  the  promise 
which  the  Loed  made  through  the  new  covenant  that  he  would 
not  at  all  remember  the  sins  of  his  people,  but  wholly  forgive 
them ;  so  that  henceforth  there  can  be  no  occasion  for  an  addi- 
tional offering  for  sin,  vs.  15-18. 

PART  v.— CHAPTERS  X.  19-39,  XL,  XII.,  XIII. 

Hortatory  topics,  proceeding  from  the  truth  maintained  that  through  Jesus, 
and  through  him  only,  acceptance  with  God  can  be  obtained.  General 
exhortations,  also,  to  Christian  fidelity,  with  the  closing  salutations. 

Since  Jesus  has  made  a  perfect  exjjiation  for  sin,  and  conse- 
quently no  additional,  nor  a  repeated,  saci-ifice  can  be  admitted, 
the  profession  of  the  hope  in  Jesus  must  be  maintained  with 
steadfastness,  x.  19-25. 

The  doom  of  those  who,  knowing  the  truth  respecting  Jesus, 
turn  away  from  him  in  contempt  of  the  grace  proposed,  x. 
26-31. 


INTRODUCTION.  XXIII 

Encouragements  not  to  abandon  the  hope  of  a  recompense  in 
heaven,  but  with  enduring  patience  in  doing  the  will  of  God  to 
wait  for  tlie  promised  blessing.  Faith  in  the  promises  of  (xod 
indispensable  to  spiritual  life ;  but  unbelief  leads  to  perdition, 
X.  32-39. 

Faith,  thus  indispensable  to  spiritual  life  as  being  a  realizing 
confidence  of  future  blessings,  illustrated  by  examples  showing 
its  efficacy,  xi.  1-40. 

Thus  encompassed  with  witnesses  to  the  efficacy  of  ftiith  and 
to  the  faithfulness  of  God,  the  Hebrews  are  exhorted  to  perse- 
vere in  their  Clmstian  course,  xii.  1-3. 

The  sufferings  of  those  who  maintain  faith  in  God  are  His 
paternal  chastisements,  xii.  4-11. 

The  weak  brethren  to  be  encouraged ;  peace  and  holiness  to 
be  cherished ;  enticements  to  sinful  gratification  to  be  avoided, 
lest  the  promised  blessing  be  irrecoverably  forfeited,  xii.  12-17. 

Believers  in  Jesus  are  not  under  a  system  of  law  and  terror, 
but  of  grace  which  gives  them  assurance  of  heavenly  glovj, 
xii.  18-24.  The  kingdom  to  which  they  belong  will  endure  for- 
ever, xii.  25-29. 

Brotherly  love  and  hospitality ;  remembrance  of  those  who 
ai'e  in  distress ;  marriage  to  be  honored  and  kept  inviolate ; 
contentment,  without  covetousness,  xiii.  1-6. 

Deceased  spiritual  guides  to  be  kept  in  remembrance  as  ex- 
amples of  faith.  Since  Jesus  remains  ever  the  same,  doctrines 
alien  to  his  gospel  are  to  be  avoided  ;  his  followers  ought  to  be 
established  in  grace,  to  the  abandonment  of  the  Jewish  law, 
xiii.  7-16. 

A  docile  and  obedient  spirit  towards  their  church  officers, 
xiii.  17. 

The  writer  then  solicits  their  prayers  for  him ;  implores  for 
them  fitness  for  every  good  work  ;  requests  their  acceptance  of 
his  epistle  ;  acquaints  them  with  his  purpose  to  visit  them  soon, 
and  closes  with  salutations,  xiii.  18-25. 


THE 


EPISTLE   TO  THE   HEBREWS, 


PART    FIEST. 
CHAPTERS  I.,  II. 

THE  SON  OF  GOD  CONTRASTED  WITH  THE  ANGELS. 


§  Dignity  of  the  Son  of  God  asserted  in  general  terms,  i.  1-4.  §  His  superiority  to  the  angels,!.  5-14. 
§  The  consequent  superior  obligation  to  obey  him,  ii.  1^.  §  His  appointed  inferiority  to  tha 
angels  by  his  becoming  a  man,  and  his  subsequent  elevation  to  his  perfected  state  of  glory,  ii, 
6-9.    §  Propriety  of  his  becoming  a  partaker  of  human  nature,  ii.  10-18. 

^  God,  who  at  sundry  times  and  in  divers  manners  spake 


PART  I. 
CHAPTERS  I.,  II. 

THE     SON     OF    GOD    CONTRASTED    WITH 
THE   ANGELS. 

This  part  opens  with  an  assertion,  in  general 
terms,  of  the  dignity  of  the  Son  of  God,  i.  1-4, 
and  proceeds  to  maintain  his  superiority  to  the 
angels,  5-14.  The  consequent  superior  oblijra- 
tion  to  obey  him  is  next  urged,  ii.  1-4.  IliS 
appointed  inferiority  to  the  angels  by  his  be- 
coming a  MAN  is  then  presented ;  also,  his  sub- 
sequent elevation  to  his  perfected  state  of 
glory,  5-9.  The  propriety  of  this  intervening 
state  of  inferiority  is  particularly  shown,  10-lS. 

CHAPTER  I. 

1.  At  sundry  times  and  in  divers 
manners;  more  literally,  in  many  parts 
and  in  many  ways.  Reference  is  here 
had  to  the  many  successive  portions 
in  which  the  comiminications  from  God 
to  men,  which  are  presented  as  a  whole 
in  the  Old  Testament,  were  made 
from  age  to  age;  perhaps,  also,  to 
other  communications  which  the  do- 
sign  of  God  did  not  require  to  be  pre- 
served in  writing.  The  revelations 
25 


in  the  Old  Testament  were  given  in 
numerous  portions,  successively  from 
age  to  age;  also  on  various  occasions 
during  the  official  service  of  each 
prophet,  and  cover  a  large  period  in 
the  world's  history.  These  revela- 
tions were  made,  also,  through  proph- 
ets who  acted  as  servants  of  God, 
separately  from  one  another  and  in 
successive  times,  and  not  as  a  contem- 
poraneous body  of  men,  like  the  apos- 
tles, under  the  authority,  and  unfold- 
ing the  teachings,  or  the  princij^los, 
of  one  common  Master  who  had 
appeared  personally  and  given  the 
requisite  credentials  of  being  the 
authorized  revealer  of  God's  will. 
The  time  during  which  the  agency  of 
prophets  was  employed  was  extended 
over  many  centuries,  and  thus,  as  the 
prophets  were  but  mortal  men,  the 
communications  from  God  must  have 
been  in  numerous  portions.  Often, 
too,  disclosures  from  God  were  made, 
during  the  prophetic  ages,  in  refer- 
ence to  persons  and  exigencies,  which 
3 


26 


H  E  B  K  E  W  S 


in  time  past  luito  the  fathers  by  the  prophets,  ^  hath  in 
these  last  days  spoken  unto  us  by  his  Son,  w4iom  he  hath 


'did  not  directly  coucern  other  persons 
and  occasions,  and  sometimes  such 
disclosures  pertained  rather  indirectly 
to  the  spiritual  and  eternal  interests 
of  men.  —  The  divers  inanne'^s,  or  many 
ways,  refer  to  the  various  methods 
which  God  employed  in  making 
known  his  will  to  the  prophets  for  the 
instruction,  guidance,  warning,  or  en- 
couragement of  men.  It  would  seem 
from  expressions  in  the  Old  Testament 
that  God  sometimes  directly  imparted 
.0  prophets  what  they  should  declare; 
it  other  times,  he  instructed  them 
ihrough  the  agency  of  angels.  Some- 
times his  will  was  expressed  as  clearly 
as  language  was  capable  of  making  it 
known ;  at  other  times,  signs  and  sym- 
bols were  employed  as  showing  his 
will.  Visions  were,  also,  used  for  the 
eame  purpose.  ||  Unto  the  fathers;  the 
forefathers  of  the  Hebrews  from  their 
commencement  as  a  people  as  far 
down  as  to  the  ceasing  of  prophets  in 
the  nation,  about  400  years  before  the 
coming  of  Christ.  ||  By  the  prophets; 
literally,  in  the  prophets.  God  is  here 
represented  as  the  real  author  of  the 
communications  which  the  prophets 
made.  He  was  in  the  prophets,  speak- 
ing in  and  through  them ;  so  that  their 
messages  came  really  from  him.  Com- 
pare Matt.  X.  20.  The  prophets  were, 
as  far  as  their  nature  and  their  essen- 
tial relation  to  God  were  concerned,  on 
the  same  level  as  those  whom  they  ad- 
dressed; differing  only  in  being  made 
agents  of  God's  communications.  — 
During  all  the  time  in  which  God  was 
thus  variously  and  occasionally  mak- 
ing known  his  will,  the  revelation 
was  fragmentary  and  incomplete. 
The  fulness  of  time  was  not  yet  come 
for  completing  the  revelation.  This 
was  reserved  for  the  days  of  the  Mes- 
siah. 

2.  In  these  last  days;  literally,  ac- 
cording to  the  best  critical  editions  of 
the  original,  at  the  last,  or  at  the  last 
part,  the  ending,  of  these  days.  This 
is  a  mode  of  speaking  which  was  pecu- 
liar to  the  Hebrews.  It  originated 
from  the  fact  that,  agreeably  lu  divine 


predictions,  they  were  expecting  the 
advent  of  the  Messiah.  His  advent 
was  the  grand  epoch  in  the  world's 
history,  and  constituted  a  dividing 
line  between  its  two  great  portions, 
namely,  the  time  before  his  advent, 
and  the  time,  or  the  ages,  after  it, 
which  time  would  endure  forever, 
since  the  Messiah's  kingdom  would  bo 
fully  developed  only  in  the  eternal 
world.  Among  the  Hebrews  who 
lived  before  this  event,  the  time  then 
passing  was  denominated  this  age, 
these  times,  this  world;  and  the  period 
after  this  event  was  designated  by 
corresponding  terms,  chiefly  by  the 
expression  the  world,  or  the  age,  which 
is  coining,  or  briefly,  the  world  to  come. 
The  same  technical  terms  would  nat- 
urally be  used  by  a  writer  who  was 
contrasting,  after  the  Messiah  had 
made  his  appearance,  the  two  periods, 
since  his  Jewish  readers  would  at  once 
understand  these  days  as  a  designation 
of  the  time  which  had  reached  its  end, 
now  that  the  age,  or  world,  to  come  had 
actually  been  introduced  by  the  ad- 
vent of  the  Messiah.  —  When  the 
ante-Messianic  times  were  approach- 
ing their  end,  in  other  words,  when 
that  period  familiarly  known  as  these 
times  was  closing  up,  Christ  was  an- 
nounced by  his  harbinger,  Jo'on  the 
Baptist,  as  about  to  appear;  and 
shortly  He  himself  came  as  the  proin- 
ised  One.  The  new  age,  the  world  to 
come,  which  was  to  endure  forever, 
tlion  commenced. — The  translation, 
in  these  last  days,  though  it  is  not  a 
grammatical  representation  of  the 
genuine  original,  conveys  a  general 
idea  of  the  true  meaning,  since  the 
term,  the  last  days,  is  employed  in 
Scripture  to  denote  the  days  of  the 
Messiah^s  dispensation,  as  being  the 
last  division  of  time  for  the  human 
race.  See  Acts  ii.  17;  2  Tim.  iii.  1; 
1  Peter  i.  20;  2  Peter  iii.  3;  1  John 
ii.  18;  Judo  18.  But  the  original  is 
here  more  specific  and  fixes  the  atten- 
tion on  the  closing  up  of  the  Mosaic  dis- 
pensation and  the  entering  of  the  Mes- 
siah  on   his  official  work.      At  that 


CliAP.TEIl    I 


27 


appointed  licir  of  all  things,  l)^'  whom  also  he  made  the 


point  of  time,  G,j(1  spake  by,  more  lit- 
erally in,  His  Son.  He  then  spake, 
uot  hath  spoken,  because  tiie  idea  is 
not  that  now  at  the  appointed  time 
(iod  has  begun  to  speak  and  during 
the  progress  of  the  Messiah's  dispensa- 
tion is  still  speakiny  to  us  in  His  Son, 
though  this  sentiment  is  unquestion- 
ably true;  but  the  idea  is,  that  at  the 
ending  of  the  former  times,  the  great 
fact  took  place  that  God  sent  his  Son 
and  spake  in  him  to  us,  Hebrews,  the 
posterity  of  those  to  whom  the  proph- 
ets had  been  sent.  — Since  this  epistlo 
was  written  by  a  Christian  Hebrew  to 
Hebrew  fellow-disciples  for  their  spec- 
ial benefit,  it  was  natural  that  the  re- 
lation between  them  and  their  ances- 
tors should  frequently  appear.- — While 
the  revelations  through  the  prophets 
were  in  various  parts  and  still  left 
room  for  additions,  and  pointed  for- 
ward to  something  better  yet  to  bo  in- 
troduced, the  revelation  by  the  Son  of 
God  is  complete  and  final,  since  no 
superior  agency  can  be  employed. 
Revelation  has  reached  its  heiglit. 
This  revelation,  also,  in  conformity 
with  ancient  prophecy  relative  to 
"  the  last  days"  and  with  its  own  na- 
ture as  making  no  account  of  national 
distinctions,  but  regarding  men  every- 
where in  their  relation  to  God  as  their 
common  Creator  and  Judge,  is  de- 
signed for  all  men.  —  ||  Whom  he 
hath  appointed  heir  of  all  things;  that 
is,  whom  he  appointed  possessor  and 
lord  of  all  things.  In  Hebrew  fami- 
lies of  early  times,  the  first-born  son 
was  the  heir  by  way  of  eminence.  He 
not  only  received  a  double  portion  of 
the  paternal  estate.  Dent.  xxi.  17, 
but  on  arriving  at  maturity  he  was 
Considered,  during  the  father's  life- 
time, as  joint-possessor  of  the  estate 
and  was  associated  with  his  father  in 
the  management  of  affairs.  Thus,  as 
we  learn  from  Gen.  24th  chapter,  when 
Abraham  sent  his  servant  to  his  kins- 
man Bethuel,  to  obtain  a  daughter  of 
his  as  Isaac's  wife,  the  transaction 
appears  to  have  been  conducted  with 
Laban,  Bethuel's  son,  quite  as  much 
as  with  Bethuel  himself;  so  much  so, 


that  when  the  two  names  are  men- 
tioned jointly,  that  of  Laban,  the  son, 
is  mentioned  first.  In  conformity 
with  this  view,  the  idea  of  heirship  in 
respect  to  Christ,  an  idea  naturally 
connected  with  that  of  Sonship,  is 
simply  that  of  the  receiving  of  posses- 
sion and  dominion.  The  divine  ap- 
pointment was,  that  the  Son  of  God 
should  bo  possessor  and  Lord  of  all, 
by  virtue  of  his  filial  relation  and  his 
fidelity  in  that  relation;  and  this 
thought  would  be  readily  apprehended 
by  persons  habituated  to  oriental 
views  and  practices  relative  to  heir- 
ship. The  relation  of  the  first-born 
son  to  his  father  and  to  the  family,  in 
oriental  regions,  would  make  the  term 
heir,  as  applied  to  the  Son  of  God,  not 
only  intelligible,  but  singularly  ex- 
pressive. —  In  respect  to  the  posses- 
sion of  all  things  and  to  universal 
lordship  accorded  to  Christ,  see  Ps. 
ii.  8:  "  Ask  of  me,  and  I  shall  give 
thee  the  heathen  for  thine  inheritance 
and  the  uttermost  parts  of  the  earth 
for  thy  possession ;  "  Ps.  ex.  1 :  "  The 
Lord  said  unto  my  Lord,  Sit  thou  at 
my  right  hand,  until  I  make  thine 
enemies  thy  footstool;  "  Matt.  xi.  27: 
"All  things  are  delivered  unto  me  of 
my  Father;  "  Matt,  xxviii.  18:  "AH 
power  is  given  unto  me  in  heaven  and 
in  earth;"  1  Pet.  iii.  22:  "Who  is 
gone  into  heaven  and  is  on  the  right 
hand  of  God,  angels  and  authorities 
and  powers  being  made  subject  unto 
him."  See  also,  Phil.  ii.  9-11.  — 
II  By  whom  also  he  made  the  worlds. 
The  creation  of  the  visible  universe  is 
here  ascribed  to  the  Son  of  God,  as  the 
divinely  appointed  agent  of  this  work. 
Creation  is  the  work  of  God,  and  is 
expressly  represented  as  discriminat- 
ing its  author  from  all  pretended  dei- 
ties; so  that  the  Creator  is  truly  God. 
See  Ps.  xcvi.  5:  "For  all  the  gods 
of  the  nations  are  idols;  but  the  Lord 
made  the  heavens;"  Is  xlii.5-8:  "Thus 
saith  God  the  Lord,  ho  that  created 
the  heavens  and  stretched  them  out," 
etc.  Compare,  also,  Hcb.  xi.  3:  "The 
worlds  were  framed  by  the  word  of 
God."     But,  in  the  apportionment,  as 


28 


HEBREWS. 


worlds ;  ^  who  being  tlio  brightness  of  Ms  glory,  and  the 
express  image  of  his  person,  and  upholding  all  things  by 
the  word  of  his  power,  when  he  had  by  himself  purged  our 

•we  may  say,  of  divino  operations,  tlio 
agency  of  creating  the  universe  was 
assigned  to  the  Son  of  God.  See 
John  i.  3 :  "  All  things  were  made  by 
him;"  Col.  i.  16:  "  For  by  him  were 
all  things  created,  that  are  in  heaven 
and  that  are  in  earth,  visible  and  in- 
visible," etc;  1  Cor.  viii.  C:  "  One 
Lord  Jesus  Christ,  by  whom  are  all 
things;  "  also,  Eph.  iii.  9:  "God  who 
created  all  things  by  Jesus  Christ," 
(in  which  last  passage,  however,  some 
critical  editions  of  the  Greek  Testa- 
ment omit  the  words  by  Jesus  Christ 
as  not  being  genuine).  —  Thus  he  who, 
by  the  divino  counsels,  was  to  redeem 
the  world  was  also  its  Creator. 

3.  Who  being  the  brightness  of  his 
glory;  that  is,  the  effulgence,  or  radi- 
ance, of  the  Father's  glory.  —  The  Su- 
preme Being  seems  here  represented 
as  Light,  or  as  dwelling  in  light,  that 
cannot,  for  its  splendor,  be  looked  on. 
Compare  1  Tim.  vi.  IG:  "  Dwelling  in 
the  light  which  no  man  can  approach 
unto;"  Ps.  civ.  2:  "Who  coverest 
thyself  with  light  as  with  a  garment." 
But  a  radiance  proceeds  from  this  light 
which  can  be  beheld.  The  Son  of  God, 
conceived  of  as  proceeding  from  the 
Father,  is  the  radiance  which  is,  so  to 
speak,  accommodated  to  human  sight. 
—  Compare  Col.  i.  15,  where  Christ  is 
said  to  be  "the  image  of  the  invisi- 
ble God."  As  the  image,  or  likeness, 
of  a  man  represents  him  and  brings 
him  to  our  apprehension,  so  Christ  is 
a  true  representative  of  the  Father, 
and  through  him  wo  rightly  appre- 
hend the  Father;  as  our  Lord  said, 
John  xiv.  9:  "He  that  hath  seen  mo 
hath  seen  the  Father."  1|  The  express 
mage  of  his  person;  more  exactly,  the 
impressed,  or  engraven,  rese?7iblance  of  his 
substance.  The  word  here  translated  ex- 
press image  means  that  which  is  (/raven 
or  stamped,  as  in  the  case  of  the  image, 
or  likeness,  of  some  person;  for  in-- 
stance,  the  stamped  image  on  a  coin, 
as  representing  the  sovereign,  or  other 
ruler  of  a  country.  So  the  Son  of 
God  is  the  impress,  or  imprint  of  God's 


substance,  an  exact  copy,  or  likeness, 
of  God,  a  true  expression  of  the  divine 
nature.  As  the  stamped  image  repre- 
sents a  living  person,  so,  though  in  a 
far  higher  sense,  the  Son  of  God  rep- 
resents him  and  brings  him  to  the  ap- 
prehension of  men.  The  idea  is  the 
same  as  in  the  former  expression, 
brightness  of  the  Father's  glory:  the 
Son  of  God  is  a  true  representative  of 
the  Father;  and,  as  such,  he  has  a 
transcendent  dignity,  both  personal 
and  otEcial.  —  ||  Upholding  all  things  by 
the  word  of  his  power.  The  universe 
which  was  created  by  the  agency  of 
the  Son  is  also  sustained  by  him.  The 
worlds  are  dependent  on  him  for  their 
being  upheld,  as  well  as  originally  for 
their  creation:  by  him,  Col.  i.  17,  all 
things  consist.  The  word,  or  command, 
which  he  utters  for  the  sustaining  of 
the  universe  proceeds  from  and  is  fol- 
lowed by  the  requisite  power;  for  this 
power  is  inherent  in  him;  so  th^t  what 
he  speaks  is  done,  what  he  commands 
stands  fast.  Compare  Matt.  xi.  27, 
xxviii.  18.  11  When  he  had  by  himself 
purged  our  sins;  or,  as  more  nearly  re- 
sembling tho  most  approved  copies  of 
the  original,  having  himself  made  a  pu- 
rification of  sins;  that  is,  having  him- 
self, in  his  own  person,  made  expia- 
tion for  sins,  so  that  we  might  be 
cleansed  from  their  defilement,  be 
freed  from  guilt  and  punishment,  and 
be  admitted  to  favor  with  God.  —  Siu 
brings  moral  defilement:  when  the 
sinner  is  pardoned  and  his  guilt  re- 
moved, he  is  regarded  as  cleansed;  he 
can  be  looked  on  with  favor  by  tho 
holy  God.  Christ  made  this  expiation 
by  his  death,  and  all  who  receive 
Christ  as  their  Saviour  are  no  longer 
held  as  guiltj^,  but  are  redeemed  from 
the  consequences  of  sin  and  cleansed 
from  its  defilement.  Thus,  we  read  in 
1  John  i.  7:  "The  blood  of  Jesus 
Christ  cleanseth  us  from  all  sin;  "  and 
in  Rom.  iii.  25,  2G:  "Christ  Jesus, 
whom  God  hath  set  forth  to  be  a  pro- 
pitiation through  faith  in  his  blood 
.     .     .     that  he  might  be  just  and  the 


CHAPTER    I. 


1\) 


sins,  sat  down  on  the  right  hand  of  the  Majesty  on  high  • 
^  being  made  so  much  better  than  the  angels,  as  he  hath  by 
inheritance  obtained  a  more  excellent  name  than  they. 


justifier  of  him  which  believeth  in 
Jesus."  Jesus  made  this  expiation 
himself,  by  his  own  death,  by  becom- 
ing himself  the  propitiatory  victim; 
"  his  own  self  bore  our  sins  in  his  own 
body,"  1  Pet.  ii.  24.  The  Jewish  ex- 
piations made  by  the  priest,  were,  on 
the  contrary,  by  means  of  animals 
offered  up  according  to  the  Mosaic 
law.-  II  !Sat  down  on  the  riyht  hand  of 
the  Majesty  on  high;  sat  down  at  the 
right  hand  of  God  in  the  highest 
heaven.  See,  also,  Heb.  viii.  1;  x.  12; 
xii.  2.  The  Supreme  Being  is  hero 
conceived  of,  according  to  human  ap- 
prehension, as  seated  on  the  throne  of 
the  universe,  and  the  Son  of  God  as 
taking  a  seat  at  his  right  hand,  the 
place  of  highest  honor  and  dignity, 
occupied  only  by  the  Messiah  as  par- 
taker of  the  divine  sovereignty. 
Compare  Mark  xvi.  19 ;  Rom.  viii. 
34;  Eph.  i.  20;  Cul.  iii.  1;  1  Pet.  iii. 
22;  Ps.  ex.  1.  See,  also,  Phil.  ii.  9-11. 
—  The  customs  of  the  early  orientals 
relative  to  the  first-born  son  of  a  family 
sharing  in  the  care  and  management  of 
affairs  and  occupying,  as  well  as  the 
father,  the  place  of  power,  would 
make  it  appear  to  the  original  readers 
of  this  epistle,  eminently  befitting 
that  the  first-begotten,  the  only  be- 
gotten Son  of  God,  should  be  associ- 
ated with  the  Father  in  the  supreme 
dominion  of  the  universe.  —  Having 
humbled  himself,  agreeably  to  the 
divine  will,  to  the  endurance  of  an 
expiatory  death,  he  is  now  exalted  to 
glory  and  honor  as  Head  over  all 
things  for  the  benefit  of  his  followers. 
Eph.  i.  22. 

The  general  view,  thus  given,  of 
the  dignity  of  Jesus  as  the  Son  of 
God,  prepared  the  way  for  asserting, 
without  the  danger  of  contradiction, 
Lis  superiority,  first,  to  angels,  and 
nest,  to  Moses.  The  great  reverence 
with  which  the  Jews  universally  re- 
garded Moses,  made  it  necessary  to 
approach  the  point  of  his  inferiority 
to  Jesus  in  as  guarded  and  advanta- 
geous a  manner  as  possible. 


4.  Being  made  so  much  better  than 
the  angels,  etc. ;  that  is,  having  be- 
come so  much  superior  to  the  angels 
as  the  name  bestowed  on  him  by  the 
Father  is  superior  to  theirs.  It  is 
superiority  in  dignity  and  station  on 
the  part  of  Jesus  which  is  hero  in- 
tended to  bo  expressed.  —  The  claim 
for  Jesus  of  superiority  to  angels 
would  be  felt  by  the  Hebrews  as  an 
asserting  for  him  of  very  great  dig- 
nity, since  angels  were  held  to  bo  of  a 
vastly  high  rank  in  the  scale  of  being. 
It  is  worthy  of  note,  also,  that  the 
agency  of  angels  was  employed  in 
establishing  the  religion  of  Moses, 
agreeably  to  Acts  vii.  53,  and  Gal.  iii. 
19,  and  their  dignity  reflected  a  dig- 
nity also  on  that  religioti.  If  now 
Jesus  bo  seen  to  be  superior  to  angels, 
an  important  point  is  gained  in  refer- 
ence to  the  religion  of  Jesus  as  super- 
seding the  Law  of  Moses.  —  ||  As  he 
hath  by  inheritance  obtained;  literally, 
as  he  hath  inherited,  that  is,  has  come 
into  possession  of,  or,  has  had  bo- 
stowed  on  him.  This  shade  of 
meaning,  quite  usual  in  the  Scrip- 
tures, is  necessary,  because  the  strict 
meaning  of  inheritance,  according  to 
modern  usage  in  countries  like  ours, 
cannot  of  course  hold  here,  as  the 
possession  could  not  be  at  all  con- 
nected with  the  idea  of  death  on  the 
part  of  him  by  whom  the  possession 
was  bestowed.  ||  A  more  excellent 
name  than  they;  a  more  distinguished 
more  eminent  name,  or  title,  than 
that  of  angels. 

Tiie  epistle  here  commences  the 
contrasts  by  which  the  Superiority  of 
Jesus  is  shown,  in  order  to  confirm 
the  wavering  faith  of  the  Hebrew 
Christians.  The  first  point  of  con- 
trast relates  to  the  Superiority  of 
Jesus  to  the  Angels.  This  superiority 
is  indicated  in  verse  5,  by  the  very 
name,  or  title,  bestowed  on  them  re- 
spectively. It  is  shown  again,  in  the 
6th  verse,  by  the  fact  that  angels 
were  required  to  worship  the  Son  of 
God,  thus  reverently  conceding  to  him 


80 


HEBREWS. 


'  For  unto  which  of  the  angels  said  he  at  any  time,  Thou 
art  my  son,  this  day  have  I  begotten  thee  ?  And  again,  I 
will  be  to  him  a  Father,  and  he  shall  be  to  me  a  Son?  — 
^  And  again,  when  he  bringeth  in  the  first-begotten  into  the 


an  exceeding  superiority.  In  verses 
7-14,  it  is  still  further  shown  by  the 
difference  between  angels  and  the  Son 
of  God  in  their  respective  agencies, 
positions,  and  attributes. 

5.  For  unto  which  of  the  angels, 
etc.;  literally.  To  which  one  of  the 
angels.  Did  God  ever  say  to  any  one 
of  the  angels.  Thou  art  my  son  ? 
Angels,  as  an  order  of  beings,  are 
called  sons  of  God;  as  in  Job  i.  G;  ii. 
1;  xxxviii.  7.  So  pious  men  may  be 
called  sons  of  God;  as  in  John  i.  12; 
Rem.  viii.  14;  1  John  iii.  1,  2.  But 
no  angel  in  particular  was  ever  ad- 
dressed individually  in  language  which 
implied,  on  his  part,  a  truly  filial  re- 
lation to  God;  a  relation,  which  would 
warrant  the  declaration,  recorded  in 
Ps.  ii.  7:  "This  day  have  I  begotten 
thee."  —  The  precise  meaning  of  the 
word  translated  this  day,  as  here  em- 
ployed, will  always  probably  be  a 
matter  of  doubtful  speculation.  Per- 
haps it  was  not,  for  the  immediate 
purpose  of  the  writer  of  the  epistle, 
particularly  important,  since  the  force 
of  this  part  of  the  passage  soems  to 
have  been  in  the  declaration,  "I  have 
begotten  thee."  This  declaration  was 
signally  important,  as  confirming  the 
assertion.  Thou  art  my  Son,  and  as 
showing  such  a  relation  between  the 
Father  and  the  Son  as  involved  same- 
ness of  nature,  thus  proving  his  entire 
superiority  to  angels. — The  filial  re- 
lation of  the  Son  of  God  was  familiar  to 
the  sacred  writers;  yet  it  was  appre- 
hended in  a  way  which  did  not  con- 
flict with  the  real  deity  of  the  Son, 
since  they  regarded  it  as  existing  be- 
fore time  began  and  as  eternal.  The 
sonshi2)  of  Jesus,  however,  is  wrapped 
in  mystery  which  will  probably  never 
be  removed ;  but  that  a  relationship  ex- 
isted between  the  Father  and  the  !3on  in 
bis  pre-existent  nature,  which  makes 
the  term  Son  altogether  appropriate, 
is  according  to  the  more  obvious  inter- 
pretation of  Scripture.     ||  And  again, 


I  will  be  to  him  a  Father,  etc.  Another 
passage  of  Scripture,  2  Sam.  vii.  14, 
is  brought  forward  in  reference  to  the 
name.  Son  of  God.  In  this  passage, 
God  declares  himself  Father  of  the 
Messiah,  and  the  Messiah  his  Son.  It 
was  understood  at  the  time  this  epistle 
was  written  as  having,  at  least  ulti- 
mately, a  real  reference  to  the  Mes- 
siah; for  the  writer  would  not,  of 
course,  in  sustaining  a  declaration, 
use  a  passage  of  Scripture  in  a  manner 
which  would  not  be  acknowledged  by 
his  readers  as  right,  or  which  would 
not  favorably  impress  their  minds. 
Looking  beyond  the  primary  reference 
of  the  passage  to  the  immediate  de- 
scendant of  king  David,  and  thence 
to  his  posterity  in  the  regal  line,  he 
employed  it  at  once  in  its  ultimate 
application  to  the  great  Son  of  David, 
who  was  in  a  far  higher  sense  than 
any  of  David's  descendants,  the  Son  of 
God  ;  and  this  application  of  the  pas- 
sage would  meet  the  assent  of  all  his 
readers. 

6.  And  again,  when  he  bringeth  in, 
etc.  Passing  now  from  the  dis- 
tinguished name.  Son  of  God,  as  in- 
dicating a  superiority  to  angels,  the 
writer  argues  this  superiority  also 
from  the  fact  that  when  the  Son  was 
introduced  into  the  world  in  order  to 
set  up  the  kingdom,  or  reign,  of  God, 
the  angels  were  required  to  pay  hom- 
age to  him,  thus  reverently  acknowl- 
edging him  as  their  superior.  When 
he  bringeth  in;  more  correctly.  When 
he  brought  in.  \\  The  first-bcgoltrn; 
literally,  the  first-born.  The  Sou  of 
God  is  evidently  meant.  The  term 
firit-born  includes  the  idea  of  sonsbip, 
which  is  hero  the  prominent  one:  it  is 
also  significant  not  only  of  priority 
of  existence,  but  also  of  dignity. 
Compare  Ilom.  viii.  29;  Oul.  i.  lo ;  Ps, 
Ixxxix.  27.  God,  having  introduced 
the  first-born  into  the  world,  saith: 
"  And  let  all  the  angels  of  God  wor- 
ship him."     As  the  citations  in  this 


CHAPTER    I, 


31 


■world,  he  saitb,  And  let  all  the  angels  of  God  worship)  him. 
—  ^  And  of  the  angels  he  saith,  Who  maketh  his  angels 
spirits,  and  his  ministers  a  flame  of  fire.  ^  Bnt  unto  the 
Son  he  saith,  Tiiy  throne,  O  God,  is  forever  and  ever ;  a 
sceptre  of  righteousness  is  the  sceptre  of  thy  kingdom. 
^  Thou  hast  loved  righteousness,  and  hated  iniquity ;  there- 
fore God,  even  thy  God,  hath  anointed  thee  with  the  oil  of 


epistle  from  the  Old  Testament  are 
throughout  made,  not  from  the  He- 
brew text,  but  from  the  Scptuagint 
Greek  version,  the  passage  here  cited 
was  drawn  from  the  Greek  version  of 
Deut.  xxxii.  43,  where,  in  the  Vatican 
edition,  the  very  words  here  cited  are 
found.  The  application  of  this  pas- 
sage to  the  Son  of  God  was  unques- 
tionably hold  by  the  Jews;  so  that 
the  use  made  of  it  would  at  once  re- 
ceive the  assent  of  the  original  read- 
ers of  the  epistle.  —  The  present  He- 
brew text  of  Deut.  xxxii.  43,  does  not, 
indeed,  contain  a  clause  corresponding 
to  the  citation,  and  consequently  the 
clause  is  not  found  in  our  English 
version  of  Deuteronomy ;  but  the  He- 
brew text  used  by  the  Septuagint 
translators  may  have  had  the  corre- 
sponding clause;  and  through  the  vi- 
cissitudes to  which  even  the  sacred 
Scriptures  have  been  subject,  it  may 
have  lost  its  place.  It  was  evidently 
hold  by  the  Jews  as  Sacred  Writ, 
when  this  epistle  was  composed,  and 
is  in  harmony  with  the  completed 
revelation  of  the  divine  will.  — Some 
writers  maintain  that  the  passage 
cited  is  Ps.  xcvii.  7,  translated  in  our 
version,  "  Worship  him,  all  ye  gods;  " 
in  place  of  which  we  find  in  the  Sep- 
tuagint Greek  version,  used  by  the 
writer  of  this  epistle,  "  Worship  him, 
all  ye  his  angels."  But  the  form  of  the 
citation  is  scarcely  reconcilable  with 
this  opinion.  —  A  partial  illustration 
of  this  adoration  of  the  Son  of  God  by 
the  angels  is  probably  found  in  tho 
praises  uttered  by  "  a  multitude  of  tho 
heavenly  host"  at  his  birth,  as  related 
in  Luke  ii.  8-14.  Compare  E,ev.  v. 
11-14. 

7.  And  of  the  any  els  he  saith,  etc. 
He  now  proceeds  to  the  third  proof  of 
the  superiority   of    the    Son    to   the 


angels;  namely,  tho  diverse  terms 
which  are  used  concerning  angels  and 
the  Son  of  God  respectively,  as  indi- 
cating their  positions,  their  agencies, 
and  their  attributes.  —  Concerning 
the  angels,  the  Scripture  saith,  Whi 
maketh  his  anjels  spirits,  etc. ;  more 
correctly.  Who  maketh  his  angels 
winds,  and  his  ministers  a  flame  of  fire, 
that  is,  lirjktninj.  However  elevated 
in  rank  the  angels  are,  they  are  only, 
like  the  other  created  agencies  of  na- 
ture, ministers,  or  servants,  to  do  the 
bidding  of  God;  and  they  do  it 
promptly.  They  go  readily  and 
swiftly  on  the  errands  of  God,  like 
winds  and  lightning;  they  occupy 
merely  the  place  of  servants  ever 
ready  to  perform  the  tasks  assigned 
them. — Tho  passage  is  quoted  from 
Ps.  civ.  4,  where  also  the  word  winds 
is  preferable  to  spirits,  and  such  a 
translation  would  l)e  in  harmony  with 
the  original  language. 

8,  t).  Bat  unto  the  Son,  etc.;  more 
correctly,  concerning  the  Son,  he  saith, 
etc.  While  angels  are  spoken  of  as 
servants  of  God,  and  are  employed  as 
are  the  ordinary  agencies  of  nature, 
far  different  language  is  used  concern- 
ing the  Son.  Quoting  from  Ps.  xlv.  C, 
7,  the  writer  maintains  that  the  Son  is 
addressed  as  God,  as  a  King  enthroned 
and  having  an  everlasting  dominion; 
as  reigning  in  perfect  righteousness; 
and  as  enjoying  a  condition  of  bliss 
incomparably  beyond  that  of  all  who 
have  shared  in  the  honors  of  royalty. 
II  A  sceptre  of  righteousness,  etc.  A 
sceptre  was  anciently  an  emblem  of 
royalty;  the  Messiah's  sceptre  is 
swayed  in  rectitude;  his  government 
is  a  perfectly  righteous  one.  ||  There- 
fore, God,  even  thy  God,  hath  anoint- 
ed thee  with  the  oil  of  gladness;  or, 
aojording   to   the  judgment  of  some 


32 


HEBREWS. 


gladness  above  thy  fellows. — ^^  And  thou,  Lord,  in  the 
beginning  hast  laid  the  foundation  of  the  earth ;  and 
the  heavens  are  the  works  of  thine  hands.  "  They  shall 
perish,  but  thou  remainest ;  and  they  all  shall  wax  old  as 
doth  a  garment ;  ^  and  as  a  vesture  shalt  thou  fold  them 
up,  and  they  shall  be  changed :  but  thou  art  the  same,  and 
thy  years  shall  not  fail.  —  ^^  But  to  which  of  the  angels  said 
he  at  any  time.  Sit  on  my  right  hand,  until  I  make  thine 
enemies  thy  footstool  ?  ^*  Are  they  not  all  ministering 
spirits,  sent  forth  to  minister  for  them  who  shall  be  heirs 
of  salvation? 


distinguished  grammatical  authori- 
ties, Thercfure,  O  God,  thy  God  hath 
anointed  thee,  etc.  —  Among  the  Ori- 
entals, to  anoint  a  friend,  or  guost, 
with  precious  oil  at  his  reception,  was 
indicative  of  welcome  and  of  respect, 
and,  of  course,  contributed  much  to 
the  pleasurablenoss  of  a  festive  occa- 
sion. Hence,  as  also  from  its  fra- 
grance, the  oil  might  well  bo  called 
oil  of  gladness.  Accordingly,  when 
God  is  said  to  have  anointed  his  Son 
with  the  oil  of  gladness,  the  moaning 
is  that  he  bestowed  on  him  special 
honor  and  blessing.  {{  Above  thy  fel- 
lows; that  is,  above,  or  beyond,  thy 
fellow-kinr/s.  In  the  fact  of  having  a 
royal  name  and  position,  earthly  kings 
are  associates  with  the  Messiah ;  but 
the  glory  and  bliss  of  the  Messiah 
are  incomparably  beyond  those  of  any 
earthly  king. 

10-12.  And,  Thou,  Lord,  in  the  he- 
ginning,  etc.  Still  further,  as  showing 
the  eminent  dignity  of  the  Son  of  God, 
as  compared  with  the  angels,  the 
writer  applies  to  him  the  declarations 
in  Ps.  cii.  25-27,  as  being  the  Lord 
who  founded  the  earth  and  framed  the 
heavens,  and  who  will  ever,  amid  tho 
decay  and  perishing  of  these  created 
things,  abide  the  same  and  imperish- 
able. II  As  a  vesture  shalt  thou  fold 
them  up,  etc.  Like  a  worn-out  mantle, 
tho  heavens  shall  grow  old  and  pass 
away,  as  if  laid  asido  and  useless. 
But  change  and  decay  can  never  come 
over  the  Son  of  God;  he  is  always, 
forever,  the  same.  —  In  conformity 
with  the  2d  verso  of  this  chapter  and 
passages  there  referred  to,  tho  creation 
of  tho  universe  is  hero  ascribed  to  tho 


Son  of  God ;  and  this  great  fact  of  his 
being  the  Creator  seems  to  have  car- 
ried with  it  the  possession  of  all  di- 
vine attributes,  and,  therefore,  to 
admit  of  the  application  of  this  entire 
passage  to  him,  in  which  ho  is  also 
represented  as  beyond  tije  liability  to 
decay  and  change. 

13,  14.  The  diversity  in  the  terms 
used  concerning  tho  Son  of  God  and 
angels  respectively  is  further  shown 
by  a  quotation  from  Ps.  ex.  1,  and  by 
the  acknowledged  employments  of 
angels.  In  the  passage  quoted,  Jeho- 
vah invites  the  Son  to  partnership  in 
the  divine  throne,  and  promises  him 
universal  dominion.  — Sit  on  my  right 
hand,  etc.  See  on  verse  3.  ||  TJntil  I 
make,  etc.  The  enemies  of  the  Son 
of  God  shall  not  prevail  against 
him;  they  shall  all  be  subjugated; 
they  shall  all  be  put  under  his  feet. 

14.  Are  they  not  all  ministering 
spirits,  etc.  In  contrast  with  tho  re- 
gal dignity  of  tho  Son,  and  with  his 
sitting  at  the  right  hand  of  tho  Father, 
angels  are  spirits  engaged  in  minis- 
tries, as  servants  of  the  sovereign 
Lord,  in  behalf  of  those  who  are  to  be 
saved.  Tho  difference  is  that  between 
a  king  at  tho  right  hand  of  God,  and 
tho  servants  who  are  to  obey  the  or- 
ders and  execute  the  designs  of  that 
king. 

Thus  the  pre-eminent  superiority  of 
THE  Son  to  the  angels  is  establishet. 
by  the  name  assigned  to  him,  by  th; 
requisition  from  tho  angels  of  worshi; 
to  him,  and  by  tho  disparity  in  th 
language  concerning  the  Son  ani. 
angels  respectively,  as  to  station,  em 
ployment,  and  attributes. 


CHAPTER    II. 


^  Therefore  we  ought  to  give  the  more  earnest  heed  to 
the  things  which  we  have  heard,  lest  at  any  time  we  should 
let  them  slip.  ^  For  if  the  word  spoken  by  angels  was 
steadfast,  and  every  transgression  and  disobedience  re- 
ceived a  just  recompense  of  reward  ;  ^  how  shall  we  escape 


CHAPTER  II. 

The  pre-eminence  of  the  Son  as  the 
Head  of  the  new  dispensation  being 
established,  an  exhortation  now  fol- 
lows gi'ouuded  on  that  fact,  and  sus- 
tained by  the  vastly  greater  authority 
of  his  dispensation  than  of  that  of 
Mosos;  also,  by  the  heavier  condom- 
nation  which  disobedience  to  him 
incurs,  than  disobedience  to  the  law 
of  Moses  incurred,  the  law  which  was 
communicated  by  angels,  beings  so 
inferior  to  him,  vs.  1-4.  — This  exhor- 
tation is  enforced  by  the  consideration 
that  God  subjected  the  new  dispensa- 
tion, not  to  angels,  but  to  the  Man 
who,  after  being  in  a  state  of  inferi- 
ority to  angels,  has  been  crowned  with 
glory  and  honor  in  heaven  and  made 
supreme  over  all  things.  Vs.  5-9.  — 
The  proi)riety  of  this  humiliation  of 
the  Son  of  God  to  the  tempted,  suifer- 
ing  and  mortal  condition  of  human 
nature,  as  preliminary  to  his  complete 
official  investitute  and  final  exalta- 
tion, is  then  pointed  out.  Vs.  10- 
18. 

1.  Therefore  we  ought  to  give  the  more 
earnest  heed;  on  account  of  the  pre- 
eminence of  the  Son  of  God,  above  the 
angels,  wo  ought  to  give  heed  the 
more  earnestly  to  the  things  which  we 
have  heard,  that  is,  to  the  things 
which  we  have  heard  from  him,  the 
instructions  of  the  gospel  as  distin- 
guished from  the  law  of  Moses. 
II  Lest  at  any  time  we  should  let  them 
jlip;  or,  more  literally,  lest  we  should 
carelessly  glide  by,  and  miss  of  the 
blessings  which  they  offer. 

2.  For  if  the  word  spoken  by  angels, 
etc.  The  word  spoken  by  angels  here 
means  the  body  of  instructions  in  the 
Mosaic  code  of  religion,  or  the  law  of 
Moses,  which  the  Jews  held  to  have 


been  imparted  through  angels  to 
Moses  for  delivery  to  the  people. 
Thus,  in  Acts  vii.  53,  the  Hebrews  are 
said  to  have  received  the  law  by  the 
disposition,  or  the  arrangements,  of 
angels;  and  in  Gal.  iii.  It),  the  law  is 
said  to  have  been  ordained,  arranged, 
set   completely  in   order,    by   angels. 

—  The  preseuoo  of  angels  at  the  giv- 
ing of  the  law  is  not,  indeed,  men- 
tioned in  the  account  of  this  transac- 
tion recorded  in  Ex.  xx.  1,  I'i,  22; 
but  that  their  agency  was  held  to  bo 
employed  on  the  occasion  of  the  deliv- 
ery of  the  law  to  Moses,  appears  not 
only  from  the  above-quoted  passages  in 
Acts  and  Galatians,  but  also  from  the 
Septuagint  Greek  translation,  or  para- 
phrase rather,  of  Deut.  xxxiii.  2,  which 
reads:  "  At  his  right  hand  wore  angels 
with  him;''  and  from  the  statement 
of  Josephus,  the  Jewish  historian,  in 
his  Antiquities,  xv.  5.  3:  "We  have 
learned  from  God  the  most  excellent 
of  our  doctrines,  and  the  most  holy 
part  of  our  law,  by  angels." — 1|  A  just 
recompense  of  reward;  more  simply,  a 
just  recompense,  or  requital.  Reference 
is  here  had,  of  course,  to  the  sure  pun- 
ishment which  followed  acts  of  dis- 
obedience to  the  Mosaic  law. 

3.  How  shall  we  escape,  if  we  neg- 
lect, etc.  The  writer,  here,  by  a  com- 
mon figure  of  speech,  associates  him- 
self with  those  whom  he  addresses,  in 
order  to  gain  more  ready  access  to 
their  hearts.  The  Hebrews  here  ad- 
dressed, though  professedly  believers 
in  Jesus,  still  needed  to  bo  cautioned 
against  neglecting  the  instructions  and 
promises  of  the  gospel  and  allowing 
its  blessings  to  slip  from  their  grasp. 

—  The  blessings  of  the  gospel  are  lost 
through  neglect  as  well  as  through  de- 
termined hostility  to  it.  Indiiference 
to   divine    truth   is   a  deadly   foe   to 

(33) 


34 


HEBREWS. 


if  we  neglect  so  great  salvation  ;  which  at  the  first  began 
to  be  spoken  by  the  Lord,  and  was  confirmed  unto 
us  by  them  that  heard  him;  *  God  also  bearing  them 
witness,  both  with  signs  and  wonders,  and  with  divers 
miracles  and  gifts  of  the  Holy  Ghost,  according  to  his  own 
will? 


the  soul.  Compare  E,ov.  iii.  IG. 
II  Which  at  the  first  brfjan  to  be  spoken 
by  the  Lord,  etc.  Which  at  its  begin- 
ning was  declared  by  the  Lord  Jesus 
himself,  and  camo  to  us  confirmed  by 
those  who  had  heard  him.  —  It  is  be- 
lieved by  some,  that  the  writer  hero 
classes  himself  among  those  who  had 
not  personally  known  and  heard  the 
Lord  Jesus,  but  had  received  from  our 
Lord's  personal  hearers  their  knowl- 
edge of  the  gospel.  Others  are  of  the 
opinion,  that  the  writer,  though  ho 
may  really  have  had  personal  knowl- 
edge of  Jesus,  here  associates  himself, 
as  a  writei',  or  a  preacher,  often  does, 
with  the  company  ho  is  addressing,  in 
order  to  impart  greater  familiarity  to 
his  discourse,  and  to  cherish  the  fra- 
ternal feeling  on  the  part  of  his  read- 
ers or  hearers.  This  manner  of 
speech,  then,  is  not  decisive  as  to  the 
authorship  of  the  epistle. 

4.  God  also  bearing  them  witness. 
The  word  them  was  inserted  by  our 
translators,  as  appears  by  the  Italic 
letters,  having  no  corresponding  word 
in  the  original;  but  it  is  unnecessary. 
The  idea  is,  that  in  addition  to  the 
personal  teachings  of  Jesus  .at  the  be- 
ginning of  the  gospel,  and  the  con- 
firmation by  those  who  had  heard 
him,  God  bore  a  joint  testimony  to  the 
truth  of  the  evangelical  announce- 
ments by  the  miracles  which  were 
wrought  and  the  special  gifts  of  the 
Holy  Spirit.  ||  Siy7i.s  and  wonders,  etc. 
These  various  terms  are  accumulated 
rather  for  showing  the  abundance  of 
the  attestations  which  were  given 
from  above  and  for  the  sake  of  im- 
pression, than  as  discriminating  be- 
tween different  kinds  of  mighty  deeds. 
The  gifts  of  the  Holy  Spirit  may  also 
relate  to  the  power  of  doing  all  these 
mighty  works,  sinco,  in  1  Cor.  xii.  4- 
11,  all  special  and  miraculous  attesta- 


tions to  the  truth  of  the  Christian  re- 
ligion are  traced  to  the  Holy  Spirit. 
II  According  to  his  own  will.  It  was  of 
his  good  pleasure  that  God  granted 
all  these  spiritual  influences;  and 
consequently  those  influences  and  the 
mighty  deeds  produced  by  them,  man- 
ifest clearly  the  sanction  of  God  to  the 
gospel  of  Christ. 

The  gospel,  thus  introduced  and 
established  by  the  Son  of  God,  and 
divinely  attested  by  so  many  and 
various  wonderful  works,  claims  ac- 
ceptance from  all  men,  and  cannot  bo 
neglected  but  at  extreme  peril. 

5.  The  exhortation  in  the  preced- 
ing four  verses  is,  in  the  following 
paragraph,  further  enforced  by  the 
consideration  that,  not  to  angels  who 
had  held  a  chief  place  in  the  giving 
of  the  Mosaic  law,  did  God  subject  the 
gospel  dispensation ;  but  that  he  made 
quite  a  different  arrangement,  and  sub- 
jected it  to  a  certain  JVIan,  —  to  that 
Man  in  whom  a  remarkable  passage 
of  Scripture  must  be  found  verified  in 
all  its  fulness  and  exactness.  The 
Man  to  whom  the  inspired  description 
thus  applies,  can  be  no  other  than  the 
Messiah,  since  so  complete  a  dominion 
is  promised  to  him  that  all  things  are  put 
in  subjection  to  him,  and  that  even 
his  enemies  are  to  be  made  his  foot- 
stool. And  since  this  description  is 
realized  in  Jesus,  it  is  to  him  that  the 
now  dispensation  is  subjected,  and  to 
him,  consequently,  as  its  Head,  we 
must  look  for  its  blessings.  —  Thus 
far,  the  writer  has  avoided  the  decla- 
ration that  it  is  Jesus  who  was  origi- 
nally the  Son  of  God;  now,  however, 
having  carefully  prepared  the  way, 
his  purpose  requires  him  to  claim  for 
Jesus  this  dignity.  He  is  aiming,  in 
a  somewhat  circuitous  manner,  to  set 
before  the  miiuls  of  the  Hebrews  an 
impressive  view  of  Jesas  as  the  I^Ian 


CHAPTER    II. 


35 


"  For  unto  the  angels  hath  he  not  pat  in  sul)jcction  the 
world  to  come,  whereof  we  speak.  "  But  one  m  a  certain 
place  testified,  saying.  What  is  man  that  thou  art  mindful 


in  whom  correct  ideas  of  the  promised 
Messiah  are,  and  will  hereafter  be 
still  more,  realized.  And  by  this 
course  he  advantageously  presents  the 
Messiah,  who  is  the  Son  of  God,  as 
also  a  Son  of  Man,  that  is,  a  Man.  — 
II  Fur.  This  word  introduces  an  en- 
forcement of  the  exhortation  in  the 
preceding  four  verses,  by  urging  the 
fact  that  the  Messianic  dispensation, 
the  new  order  of  things  which  had  so 
long  been  hoped  for,  with  its  great 
spiritual  and  eternal  blessings,  had 
been  put  in  subjection  to  Jesus ;  and, 
consequently,  it  is  by  being  his  fol- 
lowers that  we  are  to  obtain  the  prom- 
ised blessings.  ||  Unto  the  awjels  hath 
he  not  put  in  subjection;  unto  the 
angels,  inferior  beings,  who  are  them- 
selves under  subjection.  —  The  old,  or 
Mosaic,  dispensation  was  regarded  as 
bestowed  through  the  agency  of 
augols;  and  they  were,  therefore,  in 
an  important  sense  at  its  head.  Not 
so,  however,  with  the  new,  the  Messi- 
anic, dispensation:  God  had  appointed 
as  its  head  one  far  superior,  origi- 
nally, to  them,  indeed,  the  Lord  of 
angels,  but  who,  for  the  wisest  pur- 
poses, had  become  somewhat  inferior 
to  them  and  who  was  again  exalted  to 
superiority  over  them,  and  to  domin- 
ion over  all  things.  ||  The  world  to 
come.  This  is  one  of  the  phrases  by 
which  the  Messiah's  dispensation,  the 
system  of  grace  for  the  salvation  of 
men  as  distinguished  from  the  law  of 
Moses,  was  designated  before  it  was  in- 
troduced, and  the  phrase  seems  to 
have  continued  in  use  after  tlie  com- 
ing of  Christ.  It  embraced  the  time 
subsequent  to  the  appearing  of  Christ, 
extending  indefinitely  into  the  future, 
and  including  endless  duration,  eter- 
nity. See  the  remarks  on  i.  2. 
II  Whereof  we  speak;  of  which  the 
writer  of  the  epistle  was  here  speak- 
ing. The  new  dispensation  was,  in 
reality,  the  theme,  or  subject  of  this 
epistle. 

C.     But  one  in  a  certain  place  testified, 


etc.  See  Ps.  viii.  4-C.  According  to 
his  custom  in  this  epistle,  a  custom 
with  which  his  original  readers  were 
familiar  by  the  usage  of  Jewish  writ- 
ers and  teachers,  and  the  propriety  of 
which  was  universally  conceded,  tho 
writer  selects  the  verses  which  he  can 
appropriately  employ,  and  regards 
them  as  having  their  ultimate  and 
exact  fulfilment  only  in  the  Messiah. 
—  It  seems  to  have  been  a  general 
rule  to  regard,  as  relating  to  the  JM^es- 
siah,  any  passages  of  sacred  writ 
which,  in  their  literal  fulness  and 
exactness,  corresponded  to  him,  or 
were  thus  fulfilled  in  him,  as  well  as 
passages  directly  and  originally  point- 
ing to  him.  If,  also,  a  passage,  by  a 
construction  additional  to  its  primary 
and  direct  meaning,  found  a  fulfil- 
ment in  the  Messiah,  it  was  regarded 
as  having,  by  the  divine  intention,  a 
variety  and  fulness  of  meaning  which 
included  its  reference  to  tho  Messiah ; 
and  such  passages,  probably,  carried 
peculiar  conviction  to  Jewish  minds. 
Tho  passage  quoted  is  accordingly 
taken  as  containing  language  signally 
applicable  to  tho  Messiah.  That,  in 
the  fulness  of  its  meaning,  it  pointed 
to  the  Messiah,  appears  also  from  1 
Cor.  XV.  27.  Compare  Eph.  i.  22. 
Taken  in  this  fulness  of  meaning,  it 
brings  to  view  A  Man  who  is  an  object 
of  singular  affection  to  God;  whom 
God  placed  in  a  condition  somewhat 
below  that  of  angels;  whom  ho  had, 
nevertheless,  subsequently  crowned 
with  glory  and  honor,  and  to  whom 
he  had  subjected  all  things.  This 
language  is  also,  in  tho  usage  of  this 
epistle,  to  be  understood  with  literal 
exactness;  so  that,  when  it  is  said 
that  all  thinjs  are  put  in  subjection 
under  his  feet,  the  meaning  is  that  not 
one  thing  is  excepted.  —  Of  course, 
the  limitation  expressed  in  1  Cor.  xv. 
27,  is  here  taken  for  granted  ;  namelj', 
"He  is  excepted,  whodidputall  things 
under  him."  —  Now,  since  all  these  cir- 
cumstances meet  in  Jesus,  ho  must  bo 


36 


HEBREWS 


of  him  ?  or  the  son  of  man,  that  thou  visitest  him  ?  ^  Thou 
madest  him  a  little  lower  than  the  angels  ;  thou  crownedst 
him  with  glory  and  honour,  and  didst  set  him  over  the 
works  of  thy  hands  :  ^  thou  hast  put  all  things  in  subjec- 


THAT  Man  to  whom  God  has  made 
subject  the  world  to  come,  that  is,  the 
new  dispensation;  and  it  is  only 
through  him,  as  being  that  man,  that 
the  blessings  of  the  new  dispensation 
can  bo  obtained. 

The  main  points  here  presented  the 
writer  proceeds  to  show  as  fulfilled  in 
Jesus.  He  acknowledges,  without 
hesitation  and  in  the  way  of  conces- 
sion, that  we  do  not  yet  see  all  things 
\mi  under  him ;  but  at  the  same  time 
assorts  that  we  do  see  him,  having 
been,  in  the  form  of  man,  made  some- 
what lower  than  angels,  now  crowned 
with  glory  and  honor  on  account  of 
the  death  which  he  endured  while  in 
his  state  of  inferiority  to  angels.  The 
use  of  the  expression  not  yet  implies 
the  thought  that  the  complete  subjec- 
tion of  all  things  to  him  will  hereafter 
take  place;  and  his  actual  exaltation 
to  glory,  after  his  suffering  of  death, 
may  even  now  be  taken  as  an  assur- 
ance, or  pledge,  that  the  subjection 
will  in  due  time  be  brought  about. 
Compare  x.  13,  where  ho  is  mentioned 
as  henceforth  expecting,  waiting,  till 
his  enemies  shall  be  made  his  foot- 
stool. —  This  view  is  in  harmony  with 
the  statement  in  1  Cor.  xv.  24-28,  that 
the  subjection  of  all  things  to  him  is 
to  be  completed  at  the  end;  at  which 
epoch  the  design  of  the  mediatorial 
reign  having  been  accomplished,  that 
reign  will  cease.  —  ||  Man  .  .  son  of 
7nan.  These  two  expressions  are  here 
equivalent.  ||  Art  mindful  of  him  . 
.  .  .  visitest  him;  rememberest  him 
in  kindness,  and  showest  a  care  for 
him.  God  is  said  to  visit  men  both  in 
mercy  when  he  sends  relief  and  aid, 
as  in  Luke  i.  68,  78;  vii.  10;  and  in 
judgment,  when  he  inflicts  punish- 
ment, as  in  Ps.  Ixxxix.  33 ;  Jer.  xiv. 
10. 

7.  Thou  madest  him  a  little  lower 
than  the  angels;  that  is,  a  little  lower 
in  the  scale  of  being.  —  In  the  psalm 
from  which  the  quotation  is  made,  the 


8th,  man's  being  placed  a  little  below 
the  angels  is  expressive  of  the  great 
dignity  which  his  Creator  had  ac- 
corded to  him.  As  used  in  the  pres- 
ent connection,  however,  it  is  intended 
to  express  inferiority  of  position,  the 
state  of  humiliation  which  was  ap- 
pointed for  the  Sou  of  God,  in  which 
he  might  perform  the  work  of  expia- 
tion. —  This  is  an  instance  in  which  the 
sacred  writer  seems  to  find  in  a  pas- 
sage of  Scripture  not  only  ruore  than 
at  first  appears  in  it,  but  also  a  sense 
quite  diverse  from  its  original  and 
primary  sense,  yet  a  sense  which  the 
language  easily  bears;  and  its  capa- 
bility of  bearing  this  sense,  as  well  as 
the  other,  might  make  it  more  im- 
pressive and  convincing  to  the  Jewish 
mind,  as  showing  fulness  and  diver- 
sity of  application.  It  was  taken  as 
very  specially  applicable  to  the  case 
in  hand,  and  applicable  in  literal 
exactness;  and  in  literal  exactness 
having  its  verification  solely  in  Jesus. 
We,  of  so  different  an  age  and  quarter 
of  the  world,  and  with  habits  of 
thought  so  different  from  those  of  the 
Orientals,  may  not  require  an  argu- 
ment, or  an  illustration,  of  this  nature ; 
but  the  writer  of  this  epistle,  himself 
most  intimately  acquainted  with  the 
Jewish  mind  and  aiming  to  fortify 
Jewish  readers,  would,  of  course, 
adapt  himself  to  their  tendencies,  in 
which  also  he  participated.  To  us, 
the  results  at  which  he  was  aiming  are 
to  be  objects  of  main  consideration, 
while  the  mode  of  argument,  or  illus- 
tration, or  the  processes  of  any  kind 
by  which  ho  led  his  original  readers  to 
the  results,  are  of  comparatively  minor 
consideration.  —  {|  Thou  crowticdst  him 
with  glory  and  honor.  In  applying  this 
clause,  tire  writer  has  in  view  the  glory 
in  heaven  to  which  Jesus  was  exalted 
after  his  death  and  resurrection; 
though  originally  the  dignity  of  man, 
as  lord  of  this  earthly  sphere,  was 
intended. 


CHAPTER    II 


37 


tion  under  his  feet.  —  For  in  that  lie  put  all  in  subjection 
under  him,  he  left  nothing  that  is  not  put  under  him.  But 
now  ^ye  see  not  yet  all  things  put  under  him.  ^  But  we 
see  Jesus,  who  was  made  a  little  lower  than  the  angels  for 


8.  Thou  hast  put  all  things  in  sub- 
jection under  his  feet.  This  clause  in 
the  psalm  was  originally  meant  to 
show,  in  a  general  manner,  the  do- 
miniun  which  man  was  to  exercise 
over  the  inferior  creation,  the  irra- 
tional orders  of  being  on  earth.  But 
in  applying  it  to  Jesus,  the  writer  of 
the  epistle  gives  it  a  strictly  literal 
meaning,  as  is  also  done  in  1  Cor.  xv. 
27,  extending  the  idea  of  all  things  to 
everything  absolutely,  with  the  sole 
exception  of  God,  the  Supreme. 
II  For  in  that  he  put  all  in  subjection 
under  him,  etc.  This  sentence  contains 
the  argument  by  which  the  writer 
confirms  the  view  commenced  in  the 
5th  verse,  that  God  did  not  subject 
the  new  dispensation  to  angels,  but  to 
THAT  Man,  who  has  been  described. 
The  argument  may  be  stated  thus: 
Since  all  things  have  been  subjected  to 
him,  — a  declaration,  which  could  not 
be  applicable  to  angels,  —  the  new 
dispensation,  being  included  in  this 
universal  declaration,  had  been  sub- 
jected to  him ;  and  hence,  to  his  in- 
structions and  requirements  wo  must 
give  diligent  heed,  since  from  him,  as 
the  Head  of  the  new  dispensation,  is 
to  come  our  final  award.  ||  But  now 
wc  see  not  yet  all  things  put  under  him; 
as  yet,  however,  we  do  not  see  all 
things  actually  subjected  to  him.  — 
This  was  eminently  true  at  the  time 
when  this  epistle  was  written.  False 
religions  were  still  prevailing  in  the 
world,  and  wickedness  still  held  general 
sway;  powers  hostile  to  Jesus  were 
still  active  in  their  opposition  to  him, 
and  his  decided  friends  were,  in  com- 
parison, few.  Ho  held,  indeed,  the 
position  of  an  expectant  conqueror, 
rather  than  of  an  actual  conqueror, 
so  far  as  complete  and  final  conquest 
is  concerned.  But  though  all  things 
were  not  yet  brought  under  subjection 
to  him,  in  due  time  the  expected  issue 
would  come,  when  every  knee  should 
bow,  in  heaven  and  ou  earth  and  under 


the  earth,  and  every  tonguo  acknowl- 
edge him  as  Lord.  From  the  nature 
of  the  case,  this  result  is  still  future; 
but  it  is  no  less  certain  because  future ; 
and  even  now  wo  may  rest  assured  that 
it  will  take  place,  because  the  prelim- 
inaries to  it  are  actually  in  operation, 
as  is  expressed  in  the  next  verso.  — - 
Compare  x.  13,  where  Christ,  exalted 
to  the  right  hand  of  God,  is  represent- 
ed as  expecting,  awaiting,  the  subjuga- 
tion of  his  enemies.  When  that  takes 
place,  all  things  will  indeed  be  ia 
subjection  to  him. 

9.  But  ive  see  Jesus,  who  was  made 
a  little  lower  than  the  angels  for  the  suf- 
fering of  death,  crowned  with  glory,  etc. 
The  idea  here  may  be  expressed  in  the 
following  manner:  —  But  we  do  see 
him  who  had  been  brought  down  to  a 
state  somewhat  lower  than  that  of 
angels,  namely  Jesus,  now,  on  account 
of  his  suffering  of  death,  crowned  with 
glory  and  honor.  —  He  came  down  to 
this  low  condition  of  humanity  so  that 
he  might  be  capable  of  suffering 
death ;  a  death,  however,  which  was 
the  appointed  preliminary  to  his  ex- 
altation to  glory,  and  which  by  the 
grace  of  God  he  was  to  taste  in  behalf 
of  mankind ;  the  design  of  which  death, 
too,  required  that,  in  order  to  its  effi- 
cacy, it  should  be  followed  by  his  exal- 
tation to  glory.  Both  the  humiliation 
of  Christ  and  his  exaltation  were  nec- 
essary in  order  that  his  death  might 
avail  for  the  great  purpose  of  human 
salvation.  —  The  evidence  that  Jesus 
had  been  exalted  to  the  right  hand  of 
God  is  not  here  stated,  since  it  would 
at  once  occur  to  the  original  readers 
of  the  epistle.  His  well-attested  res- 
urrection from  the  dead  and  ascension 
to  heaven,  and  the  effusion  of  the 
Holy  Spirit  on  the  day  of  Pentecost, 
agreeably  to  his  promise,  John  xvi.  7 ; 
Acts  i.  4,  8;  and  all  the  miraculous 
deeds  of  the  apostles  and  the  wonderful 
interpositions  of  God  in  favor  of  the 
followers  of  Jesus,  constituted  a  body 


S8 


HEBREWS. 


the  suffering  of  death,  crowned  with  glory  and  honour ; 
that  he  by  the  grace  of  God  sliould  taste  death  for  every 
man.  ■^'^  For  it  became  him,  for  whom  are  all  things,  and 
by  whom  are  all  things,  in  bringing  many  sons  unto  glory, 


of  evidence  for  his  exaltation  which  to 
a  candid  mind  must  have  been  irre- 
sistible. —  II  For  the  suffering  of  death. 
In  our  common  translation,  this  clause 
is,  by  the  insertion  of  the  comma, 
connected  with  the  preceding  words 
as  giving  a  reason  why  Jesus  was 
made  a  little  lower  than  the  angels ; 
but  the  collocation  of  words  in  the 
original  makes  it  sufficiently  clear 
that  this  clause  should  be  connected 
with  the  words  crowned  with  glory  and 
honor;  the  suffering  of  death  being 
the  gi'ound  on  which  the  exaltation  of 
Jesus  to  glory  was  mado  to  rest.  Ho 
was  crowned  with  glory  and  honor/or, 
that  is,  071  account  of,  the  sujferinj  of 
death.  This  death,  to  be  succeeded  by 
exaltation  to  the  right  hand  of  God, 
he  suffered,  that  he  might  taste  death 
for  the  benefit  of  mankind.  He  was 
exalted  to  glory,  also,  that  this  pur- 
pose of  his  death  might  be  surely  ac- 
complished. —  II  That  he,  by  the  grace 
of  God,  should  taste  death  for  every 
man.  Not  that  every  man  should 
actually  experience  the  saving  effi- 
cacy of  the  death  of  Jesus  and  enjoy 
the  everlasting  benefits  which  it  pro- 
cures; but  that  by  his  death,  under- 
gone for  men  as  a  sinful  race,  every 
man's  spiritual  necessities  should  be 
amply  provided  for,  so  "  that  whoso- 
ever belioveth  in  him  should  not  per- 
ish, but  have  everlasting  life,"  John 
iii.  16;  that  is,  that  every  man,  of 
whatsoever  nation,  or  people,  or  class, 
and  however  sinful,  who  should  be- 
come a  disciple  of  Jesus,  heartily  ac- 
cepting him  as  the  Saviour,  should  be 
saved;  for  "  ho  is  the  propitiation  for 
our  sins;  and  not  for  ours  only,  but  also 
for  the  sins  of  the  whole  world,"  1  John 
ii.  2;  iv.  14;  and  "  the  Saviour  of  all 
men,  specially  of  them  that  believe," 
1  Tim.  iv.  10.  Compare  John  iii.  16- 
19.  —  That  the  death  of  Jesus  in  be- 
half of  man  was  an  appointment  by 
the  grace  of  God,  that  is,  by  his  loving 
kindness  and  favorable  regard  for  men, 


is  the  current  teaching  of  the  New 
Testament.  See  John  iii.  16;  Rom. 
V.  8;  viii.  32;  Gal.  i.  4;  Eph.  i.  7; 
1  John  iii.  16;   iv.  9,  10. 

10-18.  The  writer  has  thus  far 
shown  that  Jesus,  being  the  Son  of 
God,  is  transcendently  superior  to 
angels;  also,  that  he  is  that  Man  to 
whom  God  subjected  all  things  with- 
out exception,  so  far  as  created  things 
are  concerned;  and  this  is  a  dignity 
which,  of  course,  involves  his  eleva- 
tion above  angels,  since  they,  as  well 
as  all  other  created  beings  and  things, 
are  put  in  subjection  to  him. 

Ho  now  proceeds  to  maintain  the 
propriety  of  the  arrangement  by  which 
he,  who,  as  the  author  of  salvation, 
was  to  lead  numerous  sons  of  God  to 
glory,  should  himself  be  conducted  to 
his  station  of  perfect  glory  at  the 
right  hand  of  God  through  sufferings, 
and  even  the  suffering  of  death. 

10.  For  it  became;  it  was  mani- 
festly suitable  and  proper.  ||  Him 
for  whom  are  all  things,  etc ;  that  is, 
God,  for  whose  glory  and  by  whose 
power  all  things  were  created  and  are 
upheld.  CompareRev.iv.il.  See, also, 
Rom.  xi.  36:  "  For  of  him,  and  through 
him,  and  to  him,  are  all  things."  ||  In 
bringing  many  sons  unto  glory.  Tlie 
word  translated  in  bringing  relates, 
grammatically,  in  the  original,  to  the 
word  translated  captain.  —  The  idea 
of  this  passage  is  as  follows :  —  He  who 
was  the  captain,  the  leader,  of  their 
salvation  was  conducting  many  sons 
to  glory;  and  it  was  evidently  proper 
that  in  conducting  to  glory  these  sons 
of  God,  who  were  frail,  suffering,  mor- 
tal men,  he  himself,  their  leader, 
should  attain  the  height  of  his  per- 
fected state,  in  like  manner,  through 
sufferings.  For  both  he  and  they 
were  all  from  one  Father ;  so  that  he 
acknowledged  them  as  his  brethren; 
he  could,  therefore,  sympathize  with 
them  and  furnish  appropriate  succor 
in    the    difficulties    and    temptations 


CHAPTER    II, 


39 


to  make  the  captain  of  their  salvation  perfect  through  suf- 
ferings.    "  For  both  lie  that  sauctifieth  and  they  who  are 


which  they  must  encounter.  It  was 
clearly  a  befitting  arrangement,  that 
between  the  children  of  God  whom  ho 
was  to  conduct  to  glory  and  himself 
there  should  bo  sameness  of  uature 
and  experience.  —  The  word  rendered 
Captain  in  this  verse  is  elsewhere 
rendered  Prince,  Aots  iii.  15;  v.  31; 
and  Author,  Heb.  xii.  2.  The  idea  of 
leader  is  here  appropriate,  since  the 
thought  of  conductiyvj ,  hriwjinrj  on  the 
way,  is  evidently  the  prominent  one. 

—  This  verse  cannot  bo  translated  in 
strict  correspondence  to  the  original, 
on  account  of  the  diiferenco  in  idiom 
between  the  Greek  language  and  our 
own.  It  may,  however,  be  correctly 
represented  in  the  following  manner: 

—  For  it  beca?ne  him,  on  whose  account 
are  all  things,  and  by  whom  are  all 
things,  to  perfect,  by  means  of  sufferings, 
him  who,  as  the  captain  of  their  salva- 
tion, was  leading  many  sons  to  glory. 
(I  To  make  .  .  perfect.  The  word 
thus  translated  is  singularly  compre- 
hensive. The  idea  of  perfection,  or 
completeness,  is  inherent  in  it;  but  the 
kind  of  perfection,  or  completeness, 
intended,  is  indicated  by  the  connec- 
tion in  which  the  word  stands.  It 
does  not,  here,  relate  to  perfection  of 
holiness,  since  Jesus  always  possessed 
this;  but  to  perfection  of  state,  or  con- 
dition; namely,  his  being  crowned 
with  glory  and  honor,  as  stated  in  the 
9th  verse.  And  it  is  hero  asserted  as 
suitable,  that  as  he  was  to  lead  to 
glory  the  sons  of  God,  who  must  attain 
to  this  glory  through  the  discipline  of 
sufferings,  he  himself  should  be  raised 
to  his  own  perfect  glory  through  suffer- 
ings. Thus,  as  is  afterwards  ex- 
plained, in  verses  14-18,  there  would 
be  similarity  of  experience  between 
them  and  him,  conducing  to  sympathy 
on  his  part  and  confidence  in  him  on 
theirs.  And  as  not  only  the  result  of 
being  glorified  was  to  be  attained,  but 
also  a  corresponding  fitness  for  that 
result  by  having  completely  performed 
his  official  work,  so  the  sufferings 
through  which  he  was  to  pass  would 
conduce,  on  his  part,  to  perfectness  of 


official  qualification;  while  the  suffer- 
ings which  his  people  must  endure 
conduce  mainly  to  their  moral  fitness 
for  heavenly  glory;  that  is,  to  their 
becoming  mature  in  piety.  ||  Many 
sons;  that  is,  many  sous  of  God.  The 
word  many  is  here  used  in  a  sense 
which  comprehends  all  the  numerous 
sons  of  God  who  were  to  be  led  to 
glory.  This  designation  of  pious  men 
as  sons  of  God  would  seem  to  be  here 
used  as  making  the  propriety  of  this 
arrangement  more  obvious;  it  was  the 
Son  of  God  who  was  leading  to  glory 
many  sons  of  God;  hence,  it  was  evi- 
dently proper  that  he  should,  in  order 
to  secure  this  result,  be  reduced,  for  a 
certain  period,  to  the  level  of  the  na- 
ture of  the  sons  whom  he  was  ap- 
pointed to  save. 

11.  i^or,  etc.  The  propriety  that  there 
should  be,  on  the  part  of  him  who  was 
to  lead  suffering  sons  of  God  to  glory, 
the  same  capability  of  suffering  as  on 
their  part,  is  now  particularly  dwelt 
on.  This  appropriateness  is  grounded 
on  the  fact  that  he  and  they,  —  ho, 
the  espiator,  procuring  rcdemptiuu 
from  punishment,  and  they,  those  for 
whom  expiation  is  made,  and  who  are, 
by  virtue  of  it,  made  holy,— are  all  of 
one  Father,  and  between  them  and 
him  the  fraternal  relation  exists.' 
Since,  then,  these  children  of  God 
whom  he  was  to  lead  to  glory  are 
subjected  to  suffering  and  death  as 
partakers  of  flesh  and  blood,  ho  also 
became  a  partaker  of  flesh  and  blood, 
and  thus  became  liable  to  suffering 
and  death,  so  that  ho  might  subvert 
the  deadly  power  of  Satan,  and  deliver 
the  children  of  God  from  the  bondage 
to  which  the  fear  of  death  had  sub- 
jected them.  Moreover,  by  partak- 
ing of  their  suffering  and  mortal 
nature,  he  could  become  a  high-priest 
for  them,  to  atone  for  their  sins  and 
give  them  aid  in  their  temptations.  — 
II  For  both  he  that  sanctifieth,  and  they 
who  are  sanctified.  The  original  word 
for  sanctify  has  frequently  in  the 
Scripture  the  sense  of  consecratijig,  or 
setting  apart,  persons  or  things  for  tho 


40 


II  E  B  R  E  W  S  , 


sanctified  are  all  of  one  :  for  which  cause  he  is  not  ashamed 
to  cull  them  brethren ;  ^  saying,  I  will  declare  thy  name 
unto  my  brethren,  in  the  midst  of  the  church  will  I  sing 
praise  unto  thee.  ^^  And  again,  I  will  put  my  trust  in  him. 
And  again,  Behold,  I  and  the  children  which  God  hath 
given  me. 


service  of  God.  In  reference  to  per- 
sons it  has  the  sense  of  setting  them, 
apart  by  means  of  certain  acts  signifi- 
cant of  the  removal  of  their  sins.  — 
In  the  usage  of  the  New  Testament, 
the  idea  of  holy  character  in  the  sight 
of  God  is  associated  with  that  of  being 
set  apart  for  his  service,  or  consecrated 
to  him.  —  In  the  present  passage  it  is 
Jesus  who  sanctifies,  or  does  that  by 
virtue  of  which  certain  persons  are  sot 
apart  as  holy  and  are  accepted  of  God ; 
they  who  are  sanctified,  or  thus  set 
apart  and  accepted,  are  his  followers. 
It  is  by  his  death,  also,  that  they  are 
released  from  the  guilt  of  sin  and 
brought  into  favor  with  God,  as  ap- 
pears from  Hob.  x.  10,  14,  29;  xiii. 
12.  The  clause  might,  therefore,  so 
far  as  the  sense  is  concerned,  be  ren- 
dered. For  both  he  that  expiateth  and 
they  for  ivhom  expiation  is  made.  There 
is  a  striking  agreement  between  this 
clause  and  the  idea  in  the  passage,  i. 
3,  where  our  purification  from  sin  is 
ascribed  to  Jesus. — The  Hebrews 
had  become  accustomed,  through  their 
Greek  translation  of  the  Old  Testa- 
ment, to  the  use  of  the  word  here 
rendered  sanctify,  as  expressive  of 
an  etfectual  expiation  followed  by 
consecration  to  God.  In  Job  i.  5,  the 
word  sanctified  illustrates  this  mean- 
ing. Job  is  said  to  have  sanctified  his 
children  by  offering  up  burnt-oiferings 
as  an  expiation  for  the  sins  which 
they  might  have  committed.  ||  Are 
all  of  one;  that  is,  from  one  Father, 
namely,  God.  He  is  the  Father  of 
those  who  need  salvation,  and  of  him 
who  effects  salvation  for  them ;  Matt, 
vi.  9;  John  xx.  17;  2  Cor.  xi.  31; 
Eph.  i.  3;  1  Pet.  i.  3;  and  because 
they  and  he  have  one  and  the  same 
Father,  it  is  suitable  that  both  he  and 
they  should  be  exalted  to  glory 
through  a  similar  course  of  treatment. 


The  common  Father  of  the  Redeemer 
and  the  redeemed  sees  fit,  since  the 
redeemed  must  undergo  the  prepara- 
tory discipline  of  suiferings,  to  appoint 
sufferings  for  the  Redeemer  also. 
II  For  which  cause  he  is  not  ashamed, 
etc. ;  on  which  account,  that  is,  be- 
cause he  and  they  proceed  from  one 
and  the  same  Father,  he  willingly  re- 
gards them  as  his  brethren. 

12.  Saying,  I  will  declare  thy  name, 
etc.  This  quotation  is  from  Ps.  xxii. 
22;  a  psalm  descriptive  of  the  Mes- 
siah. II  In  the  midst  of  the  church.  In 
the  verse  here  cited,  the  word  corre- 
sponding to  church  is,  in  our  version 
of  the  Psalms,  congregation.  Either 
of  these  words  sufficiently  represents 
the  Greek  term,  which  is  significant 
of  an  assembly, 

13.  And  again,  I  will  put  my  trust 
in  him.  The  equivalent  expression  is 
found  in  2  Sam.  xxii.  3,  and  Ps.  xviii. 
2.  This  passage,  regarded  as  a  dec- 
laration made  by  Christ,  indicates  his 
brotherhood  with  all  the  children  of 
God,  both  he  and  they  alike  putting 
their  trust  in  their  common  Father. 
The  sameness  between  him  and  them 
in  point  of  nature,  so  that  he  may 
own  them  as  his  brethren,  is  shown  by 
their  being  alike  dependent  on  God 
and  their  alike  cherishing  reliance  on 
him.  II  And  again,  Behold,  I  and  the 
children,  etc.  These  words  are  quoted 
from  Is.  viii.  18.  As  God  had,  for  a 
special  purpose,  given  certain  children 
to  the  prophet  Isaiah,  so  he  had  given 
to  Christ  the  many  sons  of  God  to  be 
atoned  for  and  conducted  to  glory  by 
him.  Compare  John  vi.  37,  3i);  xvii.  2, 
9-12.  As  these  sons  of  God  and  him- 
self were  of  one  and  the  same  Father, 
he  acknowledged  them  as  his  brethren. 
—  The  clause  cited  from  Isaiah  would 
happily  express  the  relation  which 
Christ    sustained     to    the    redeemed 


CHAPTER   II, 


41 


"  Forasmuch  then  as  the  children  are  partakers  of  flesh 
and  blood,  he  also  himself  likewise  took  part  of  the  same  ; 
that  through  death   he  might  destroy  him  that  had  the 


children  of  God,  ho  being  their  ap- 
pointed Head,  tho  first-born  among 
many  brethren,  Rom.  viii.  29.  The 
use  here  made  of  tho  clause  was  in  ac- 
cordance with  Jewish  practice,  and 
would  at  once  be  acceded  to  by  those 
for  whom  the  epistle  was  primarily 
intended. 

14.  Forasmuch  then  as  the  children, 
etc.  Having  thus  presented  to  his 
readers  the  company  of  tho  redeemed 
in  the  capacity  of  a  family  of  children, 
tho  writer  states  the  fact  that  ho  who 
was  to  bo  the  Head  of  that  family 
assumed  the  same  nature  as  the  chil- 
dren composing  it.  As  they  were  con- 
stituted of  flesh  and  blood,  that  is, 
wore  human,  so  he  himself  became  a 
partaker  with  them  in  tho  elements 
of  human  nature  and  thus  became  sus- 
ceptible of  death. — The  expression, 
flesh  and  blood,  signifies  human  nature, 
rational  as  well  as  bodily;  as,  when 
our  Lord  said  to  his  disciple  Peter, 
Matt.  xvi.  17,  "  Flesh  and  blood," 
that  is,  any  human  being,  "hath  not 
revealed  it  unto  thee;  "  and  the  apostle 
Paul  to  the  Galatians,  Gal.  i.  16,  "I 
conferred  not  with  flesh  and  blood;  " 
that  is,  with  any  human  being.  As 
the  body  is  the  visible  man,  so  flesh 
and  blood  represent  the  whole  man. 
11  That  throuyh  death  he  iniijht  destroy 
him  that  had  the  power  of  death,  etc. ; 
that  by  means  of  his  submitting  to 
death  he  might  reduce  to  nought, 
might  render  powerless,  him  that  has 
[not  had]  the  power  of  death,  that  is, 
the  devil.  —  Tho  present  tense,  has, 
more  correctly  expresses  the  original. 
—  According  to  views  which  prevailed 
among  the  ancient  Hebrews,  death 
was  shrouded  with  terror,  and  Satan, 
the  foe  of  God  and  of  man,  was  re- 
garded as  tho  angel,  or  prince,  of 
death,  and  as  having  power  to  inflict 
it.  Tho  account  in  the  first  and  sec- 
ond chapters  of  Job  shows  that  dis- 
eases and  death  were  traced  to  Satan's 
agency,  and  that  he  was  held  to  be 
tho   inflicter   of  death,  subject,  how- 


ever, to  the  supreme  will  and  power 
of  God.  This  view,  modified,  of  course, 
by  tho  rising  light  of  tho  gospel, 
would  socm  to  have  continued  among 
the  early  followers  of  Christ.  More- 
over, as  the  terribleness  of  death  con- 
sists not  in  tho  physical  event,  but  in 
the  righteous  and  irreversible  retribu- 
tion to  which  it  conducts  tho  sinful  soul 
under  tho  judgment  of  God,  1  Cor. 
XV.  5C,  Satan  may  well  be  re- 
garded as  having  the  power  of  death, 
since  he  is  eminently  the  tempter  of 
men  to  sin,  just  as  he  was  the  tempter 
of  our  first  parents,  and  had  an  agency 
in  bringing  them  and  their  race  to 
death.  This  malign  power  of  Satan 
in  leading  men  into  sin,  thus  involving 
them  in  guilt  and  making  the  event  of 
death  so  terrible  to  them,  is  frequently 
referred  to  in  the  New  Testament. 
He  deceives  men  and  effects  their  ruin, 
Rev.  xii.  9;  xx.  3;  Acts  v.  3;  Eph. 
ii.  2;  2  Tim.  ii.  20.  He  hinders  tho 
progress  of  tho  gospel  and  puts  im- 
pediments in  the  way  of  piety  and 
Christian  joy,  Rom.  xvi.  17-20;  1 
Thess.  ii.  18;  Rev.  ii.  10;  xii.  10. 
He  blinds  men  to  the  glories  of  heaven 
and  the  excellence  of  the  gospel,  2 
Cor.  iv.  3,  4.  He  has  been  "  a  mur- 
derer from  the  beginning,"  John  viii. 
44.  Satan,  then,  has  at  least  an  in- 
direct agency  in  the  infliction  of  death, 
and  in  making  the  anticipation  of  it  a 
source  of  so  much  fearful  apprehen- 
sion. —  That  he  ini-jht  destroy,  etc. ; 
that  he  might  make  powerless  him 
that  has  swayed  so  deadly  a  power. 
The  idea  here  intended  is  kindred 
with  that  convoyed  in  1  Cor.  xv.  26: 
"The  last  enemy,  even  death,  shall 
be  destroyed;"  and  is  substantially 
the  same  as  that  in  2  Tim.  i.  10: 
"  Jesus  Christ  .  .  .  who  hath 
abolished  death;  "  that  is,  hath  ren- 
dered it  powerless,  brought  it  to 
nought.  AVhatever  power  Satan  has 
in  blinding  the  minds  of  men,  in  se- 
ducing them  to  habitual  sin,  and  in 
bringing  them  to  a  miserable  death, 


42 


HEBREWS 


power  of  death,  that  is,  the  devil ;  ^^  and  deliver  them,  who 
through  fear  of  death  were  all   their  lifetime  subject  to 


this  power  Christ  has  rendered  ineffec- 
tive in  regard  to  his  followers.  They 
are  rescued  from  it  by  the  great  De- 
liverer who  came  to  destroy,  to  break 
up,  the  works  of  the  devil,  1  John  iii.  8. 
—  Our  Lord  annulled  the  deadly  power 
of  Satan,  by  means  of  death,  since  his 
death  was  an  atoning  sacrifice  for  the 
sins  of  the  world ;  by  its  virtue,  the 
guilt  of  those  who  are  united  to  him 
by  faith  is  removed,  forgiveness  is 
granted  to  them,  and  acceptance  with 
God,  now  and  hereafter,  is  secured. 
For  them  the  dreadfulness  of  death  is 
removed;  and  they  are  warranted  to 
look  on  it,  not  as  a  punishment,  but 
only,  agreeably  to  the  idea  of  the  dis- 
tinguished commentator,  Alford,  as 
the  passage  for  them,  as  it  was  for 
Jesus  himself,  to  a  new  and  glorious 
life  of  triumph  and  blessedness.  To 
the  believer  in  Christ,  then,  death  is 
no  longer  the  king  of  dread.  It  is  no 
longer  invested  with  gloom,  when 
viewed  in  the  light  of  the  instructions, 
the  death,  resurrection,  and  ascension, 
of  Jesus;  its  sting  is  extracted,  and 
the  grave  no  longer  has  victory.  "  0 
death,  where  is  now  thy  sting  ?  Thanks 
be  to  God  who  givcth  us  the  victory, 
through  our  Lord  Jesus  Christ."  1 
Cor.  XV.  56,  57.  Let  believers  but 
welcome  to  their  souls  the  great  truth 
that  Jesus  is  the  propitiation  for  our 
sins,  1  John  ii.  2;  that  he  died  for  the 
ungodly,  Rom.  v.  C;  and  admit,  with 
all  their  fulness,  the  great  ideas  of  life 
and  immortality  which  Jesus  has 
made  so  prominent  and  lucid,  and 
which  he  has  stamped  with  the  seal 
of  certainty,  and  they  will  no  longer 
conceive  of  death  as  a  harassing,  ma- 
lignant power. 

15.  And  deliver  them  who  through 
fear  of  death,  were  all  their  lifetime,  etc. 
The  form  of  expression  here  used  in 
the  original  indicates  that  reference 
is  had  not  to  a  few  believers  in  Jesus, 
whoso  constitutional  timidity,  or  mel- 
ancholy turn  of  mind,  or  inadequate 
view  of  the  Saviour's  expiation  and  of 
the  pardoning  mercy  of  God,  does  not 
allow  them  deliverance  from  harassing 


fears  of  death;  but  to  the  entire  clas3 
of  pious  men.  Men,  in  general, 
through  their  conscious  sinfulness  and 
desert  of  divine  wrath,  are  enslaved 
by  fear  of  death ;  and  even  the  pious, 
in  ages  preceding  the  coming  of  Christ, 
were  usually  not  disenthralled  from 
that  bondage.  For  down  to  the  time 
of  the  actual  death  of  Christ,  truly 
pious  men  were,  for  the  most  part, 
through  lack  of  New  Testament  ideas, 
destitute  of  that  freedom  from  the 
fear  of  death  which  has  so  distinctly 
marked  the  experience  of  believers  in 
him.  His  expiatory  death,  taking 
away  their  guilt,  and  the  knowledge 
of  that  death,  was  necessary  to  true 
peace  of  mind,  and  the  freedom  of  a 
filial  spirit  towards  God.  Rom.  viii. 
15  ;  Gal.  iv.  4-6.  By  his  becoming  a 
partaker  of  their  mortal  nature  and  by 
his  death  in  their  behalf,  ho  would 
annul  for  all  the  children  of  God  the 
power  of  death  and  deliver  them  from 
those  painful  apprehensions  which  are 
inseparable  from  an  obscure  view  of 
God's  pardoning  mercy,  but  which  are 
dissipated  by  an  intelligent,  hearty 
faith  in  Christ.  —  The  gloomy  and 
distressing  views  to  which  even  pious 
men  of  former  ages  were  liable,  and 
from  which  Jesus  delivers  his  follow- 
ers, may  be  correctly  apprehended  by 
examining  such  passages  as  Ps.  vi.  5, 
"  In  death  there  is  no  remembrance 
of  Thee;  in  the  grave  who  shall  give 
thee  thanks?"  Ps.  xxx.  9,  "  V/hat 
profit  is  there  in  my  blood,  when  I  go 
down  to  the  pit  ?  Shall  the  dust 
praise  thee  ?  shall  it  declare  thy 
truth?"  Ps.  Ixxxviii.  10-12,  "Wilt 
thou  show  wonders  to  the  dead  ?  shall 
the  dead  arise  and  praise  thee  ? " 
Ps.  cxv.  17,  "  The  dead  praise  not  the 
Lord;"  Is.  xxxvii.  18,  "The  grave 
cannot  praise  thee ;  they  that  go  down 
into  the  pit  cannot  hope  for  thy 
truth."  In  contrast  with  these  and  as 
showing  the  clear  and  joyful  light 
which  Jesus  has  shed  on  the  future 
state  of  his  followers,  see  Luke  xxiii. 
43,  "To-day  shalt  thou  bo  with  mo 
in   Paradise;"  1    Cor.    xv.    35-37;   2 


CHAPTER    II. 


43 


bondage.  ^^  For  verily  lie  took  not  on  him  the  nature  of 
angels ;  but  he  took  on  him  the  seed  of  Abraham. 
^^  Wherefore  in  all  thinars  it  behoved  him  to  be  made  like 


Cor.  iv.  14-18;  v.  1-8;  Phil.  i.  23, 
"  For  I  am  ia  a  strait  botvvixt  twu, 
having  a  dosiro  to  depart,  and  to  bo 
with  Christ,  which  is  far  hotter;"  1 
Thoss.  iy.  13,  18;   2  Tim.  i.  10. 

IG.  For  verily  he  took  not  on  him, 
etc.  This  verse  ia  our  common  trans- 
lation, which  encumbers  it  with  an 
addition  in  Italic  words,  fails  to  ex- 
hibit the  real  thought  of  the  original, 
and  oven  forestalls  the  succeeding 
verso,  thus  causing  a  degree  of  tautol- 
ogy. It  really,  in  tho  original,  gives 
a  reason  why  the  Son  of  God  became  a 
partaker  of  human  nature,  as  stated  in 
tho  14th  verso;  and  may  bo  thus 
translated :  —  For  verily  it  is  not  of 
aiiijels  that  he  takes  hold;  that  is,  to 
deliver  them;  but  it  is  of  the  seed  of 
Abraham  that  he  takes  hold.  Angels 
need  no  such  aid ;  they  are  not  mor- 
tal; they  are  not  in  bondage  through 
fear  of  death.  But  it  is  men,  mortal, 
sinful,  death-fearing  men,  whom  he 
interposed  to  deliver.  Eminently 
proper,  then,  for  the  Son  of  God,  when 
Le  would  become  a  leader  of  salvation 
to  men,  is  this  ability  to  abolish  the 
power  of  death  over  men,  by  means 
of  his  partaking,  jointly  with  them, 
of  human  nature  and  by  suffering 
death  himself.  ||  The  seed  of  Abra- 
ham. The  contrast  here  made  be- 
tween the  seed  of  Abraham  and  angels 
shows  that  it  was  not  the  seed  of 
Abraham  in  a  national  point  of  view 
that  was  intended;  but  the  seed  of 
Abraham  as  representative  of  mankind, 
or,  at  least,  of  believers  among  all 
nations  of  men.  — As  this  epistle  was 
sent  to  Hebrew  believers,  who  were 
lineal  descendants  of  Abraham,  it  was 
natural  that  their  outward  relation  to 
Abraham,  particularly  as  they  were, 
also,  through  faith  in  Jesus,  his  spir- 
itual posterity,  should  occur  to  the 
writer's  mind,  and  give  form  to  his  ex- 
pression. Moreover,  by  using  this 
expression,  he  would  remind  his  read- 
ers of  Abraham's  faith,  and  of  his 
being  the  father  of  believers,  Rom.  iv. 


11,  12.  Tho  expression  would,  also, 
include  the  entire  company  of  believ- 
ers of  whatever  nation,  as  would  ap- 
pear from  Rom.  iv.  11,  12,  16,  17; 
also,  Gal.  iii.  7,  They  which  are  of 
faith,  the  same  are  tho  children  of 
Abraham;  Gal.  iii.  9,  14,  29,  "  If  ye 
bo  Christ's,  then  are  ye  Abraham's 
seed,  and  heirs  according  to  the  prom- 
ise." Obviously,  not  tho  natural  de- 
scendants of  Abraham,  as  such,  are 
meant,  but  his  spiritual  posterity,  be- 
lievers, the  redeemed  through  faith  in 
Jesus.  —  Perhaps,  coo,  those  of  the 
natural  posterity  of  Abraham,  who 
had,  also,  by  faith  become  his  spirit- 
ual posterity,  were  regarded,  agree- 
ably to  Rom.  xi.  16,  17,  as  a  primary 
stock  into  which  other  men  were  to  be 
grafted  in  order  to  be  saved,  and  thus 
all  believers  would  constitute  the  seed 
of  Abraham. 

17.  Wherefore  in  all  things  it  be- 
hoved him,  etc.  Since,  then,  those 
whom  he  comes  to  deliver  are  men,  he 
ought  to  become  like  them,  his  breth- 
ren. His  brethren  are  tho  numerous 
sons  of  God  whom  he  was  to  lead  to 
glory,  verse  10,  whom  he  acknowl- 
edged as  his  brethren,  verse  11,  called 
also,ia  verses  13  and  14,  the  children 
whom  God  had  given  to  him  to  redeem. 
—  It  behoved  him;  literally,  he  ought; 
that  is,  on  the  ground  of  fitness  and 
propriety  he  ought  to  be  like  thorn, 
similar  in  nature  and  circumstances, 
that  he  might  know  by  experience 
their  liabilities  and  necessities,  and 
that  thoy  might,  correspondingly,,  bo 
attracted  towards  him  and  affection- 
ately confide  in  him. — In  all  things; 
that  is,  in  all  things  essential  to  their 
nature;  also,  in  their  liability  to 
temptation  and  suffering.  Sinfulness, 
howevor,is  not  included  in  these  things ; 
fo^sin  is  not  an  original  and  essential 
attribute  of  our  nature.  Our  first 
parents  were  originally  without  sin; 
still,  their  nature  was  human;  so  the 
Son  of  God  became  a  partaker  of  sin- 
less human  nature,  with  its  liability 


44 


IIEBUEWS, 


unto  Ids  brethren,  that  he  might  be  a  merciful  and  faithful 
high-priest  in  things  pertaining  to  God,  to  make  reconcilia- 
tion for  the  sins  of  the  people.  ^^  For  in  that  he  himself 
hath  suffered,  being  tempted,  he  is  able  to  succor  them 
that  are  tempted. 


to  suffering  and  temptation.  It  is  ex- 
pressly said,  in  iv.  15,  that  Jesus  was 
"without  sin;  "  also,  in  1  Pet.  ii.  22, 
that  he  "  did  no  sin."  Though  ho 
had  all  those  natural  susceptibilities 
to  which  temptation  is  directed,  and 
by  which  it  leads  men  into  sin,  and 
though  in  consequence  of  his  having 
these  human  susceptibilities,  tempta- 
tion actually  assailed  him,  he  had  that 
strength  of  holy  inclination  and  pur- 
pose which  made  him  always  com- 
pletely victorious  over  it.  Such  was 
his  perfect  consciousness  of  being  sin- 
less that  he  challenged  his  adversaries 
to  prove  him  otherwise: — "Which 
of  you  convinceth  [more  correctly, 
convictetK]  me  of  sin  ?  "  John  viii.  46. 
He  was  as  much  like  his  brethren  of 
mankind  as  he  could  be  without  sin. 
II  That  he  might  be  a  merciful  and  faith- 
ful Hiijh-priest,  etc.  It  was  necessary 
that  he  should  become  like  his  breth- 
ren, in  order  that  he  might  be  a  High- 
priest  for  them  in  their  spiritual  and 
eternal  concerns,  merciful  in  his  re- 
gards for  them  and  faithful  to  their 
interests.  Thus  their  cause  would 
never  suffer,  and  all  their  necessities 
would  be  met  with  favor  and  aid 
from  above.  — The  high-priesthood  of 
Jesus,  which  is  the  main  topic  of  this 
epistle,  is  thus  glanced  at.  The  writ- 
er's mind  was  filled  with  this  topic. 
By  pertinent  and  touching  references 
to  it  beforehand,  he  would  gradually 
prepare  his  readers  for  the  full  treat- 
ment of  it  to  which  he  was  conducting 
them. — This  official  relation  to  his 
people  was  one  of  the  great  objects  had 
in  view  by  the  Son  of  God  when  ha  de- 
scended to  a  position  a  little  lower  than 
that  of  the  angels.  —  ||  To  make  recon- 
ciliation, etc.  This  is  the  result  to  be  ob- 
tained by  his  becoming  a  merciful  and 
faithful  Uigh-priest;  namely,  to  make 
propitiation  for  the  sins  of  his  people, 
1  John  ii.  2,  so  that  God  might  be 
propitious  to  them  and  adiuit  them  to 


his  favor.  —  Under  the  Mosaic  econ- 
omy, it  was  a  part  of  the  high-priest's 
office  to  make  an  annual  offering  of 
the  blood  of  a  slain  animal  on  account 
of  the  transgressions  of  the  nation,  by 
virtue  of  which  offering  the  nation's 
guilt  was  removed,  Lev.  xvi.  29-34. 
What  was  thus  done  for  the  Hebrew 
people  ceremonially,  and  in  regard  to 
their  national  state,  was  to  bo  done  by 
Jesus  for  his  followers  spiritually,  and 
in  regard  to  their  personal  relations  to 
God.  II  The  people.  The  connection 
shows  that  this  propitiation  was  to  be 
effectually  made  for  those  who  are 
called  the  brethren  of  Jesus,  the  chil- 
dren of  God  given  him  to  be  re- 
deemed ;   that  is,  the  people  of  God. 

18.  For  in  that  he  himself  hath  suf- 
fered, etc.  The  fact  that  the  Son  of 
God  in  human  nature  has  been  person- 
ally subjected  to  temptations  and  suf- 
ferings, makes  him  know  what  it  is 
to  be  tempted  and  to  suffer,  and  what 
aid  is  necessary  for  tempted  and  suf- 
fering children  of  God.  Mero5^  and 
faithfulness  in  a  high-priest  are  emi- 
nently promoted  by  his  having  per- 
sonal experience  of  the  necessities  and 
dangers  of  those  in  favor  of  whom  he 
acts.  These  necessities  and  dangers 
the  Son  of  God  well  knew,  for  in  his 
state  of  humiliation  below  angels  ho 
was  himself  human,  and  endured,  far 
beyond  the  experience  of  his  people, 
the  temptatiionsand  sufferings  incident 
to  human  nature  in  its  period  of  pro- 
bation. 

The  propriety  of  the  Son  of  God,  so 
transoendently  superior  to  angels,  be- 
coming reduced  to  a  state  somewhat 
inferior  to  theirs,  is  thus  made  evi- 
dent. And  then,  after  this  humilia- 
tion and  as  a  recompense  for  it,  xii.  2, 
he  was,  as  being  the  Messiah,  elevated 
to  the  right  hand  of  God,  crowiiod 
with  glory  aad  honor,  and  having  the 
assurance  that  all  things  should,  in 
due  time,  be  brought  into  subjection 


PART     SECOND. 

CHAPTERS  III.,  IV. 

SUPERIORITY   OF   JESUS   CHRIST  TO  MOSES  IN  THE  HOUSE,  THAT 

IS,    THE    FAMILY,  OF    GOD. 

§  Faithfulness  ascribed  both  to  Moses  and  to  Jesus;  but  the  position  held  by  Christ  in  the  family  of 
God  far  more  dignified  than  that  of  Moses,  ili.  1-6.  §  Hortatory  section,  urging  the  Hebrews  to 
make  sure  of  the  heavenly  rest  remaining  for  the  people  of  God,  iii.  7  —  iv.  10.  §  The  searching 
nature  of  God's  word  and  his  perfect  knowledge  of  us,  as  enforcing  the  exhortation,  iv.  11-13. 
§  Encouragement  to  steadfastness,  from  the  compassion  of  our  High-priest  in  heaven,  through 
whom  mercy  and  grace  may  be  obtained,  iv.  14-16. 

^  Wherefore,  holy  brethren,  partakers  of  the  heavenly 

to  him.  Wo  may  then  take  a  twofold 
view  of  his  superiority  to  the  angels; 
namely,  that  which  he  had  before  ho 
became  man,  and  that  to  which,  as  a 
result  of  his  voluntary  humiliation,  he 
was  afterwards  exalted.  The  latter 
view,  however,  namely,  that  which  per- 
tains to  his  glorified  Messiah-nature, 
the  writer's  purpose  did  not  require 
him  to  present  at  this  stage  of  the  epis- 
tle. This  elevation  to  dignity  and  glory 
at  the  right  hojid  of  God  after  volun- 
tary humiliation  and  suflFering,  is 
minutely  set  forth  in  Phil.  ii.  9-11, 
and  1  Pet.  iii.  18,  22. 


10.  This  exhortation  is  enforced  by  a  consicl- 
eriition  of  the  penetrating  quality  of  divine 
truth  as  addressed  to  men,  and  of  the  must  in- 
timate knowledge  which  God  has  even  of  our 
thoughts  and  purposes,  iv.  11-13.  Our  confi- 
dence* in  Jesus,  the  Son  of  God  and  our  great 
High-priest  in  heaven,  is  to  be  steadfastly 
maintained,  since  he  reg'ards  us  with  coin])a3- 
sion,  and  through  him  we  may,  coming  to  God 
with  our  petitions,  obtain  mercy  and  grace,  iv. 
14-lG. 


PART  II. 

CHAPTERS    III.,    IV. 

STJPEBIORITr  OP  JESUS  CHRIST  TO 
MOSES  IN"  THE  HOUSE,  THAT  IS,  THE 
FAMILY,    OF   GOD. 

Tho  second  part  of  the  epistle  presents  a  com- 
parison between  Jesus  and  Moses  in  respect  to 
their  fidelity  and  dignity  in  the  respective  posi- 
tions divinely  assigned  to  them  in  the  house,  or 
family,  of  God.  Faithfulness  is  ascribed  both 
to  Moses  and  to  Christ,  iii,  1,  2.  Christ,  how- 
ever, is  entitled  to  greater  honor  than  Moses,  as 
bf'ing  the  founder  and  regulator  of  the  family, 
iii.  3,  4.  In  regard  to  faithfulness,  Christ  has 
the  superiority,  because  Moses  acted  only  in 
tlie  capacity  of  a  servaiU  in  the  family,  but 
Christ  administers  its  affairs  as  the  Sun,  iii. 
6»  6.  —  A  hortatory  section  follows,  founded 
on  the  sentiment,  that  believers  in  Christ  aro 
the  people  (the  family)  of  God,  and  urging  tho 
necessity  of  persevering  faith  and  obedience  in 
order  to  obtain  the  heavenly  rest,  which  is  still 
promised  to  the  people  of  God,  but  from  which 
tlie  ancient  Hebrews,  who  were  professedly 
his  people,  were  debarred  in  consequence  of 
their  disobedience  and  unbelief,  iii.  Z-IW;  iv.  1- 


CHAPTER  III. 

1.  Wherefore,  etc.  The  preceding 
chapter  ended  with  a  mention  of  Jesus 
as  a  merciful  and  faithful  High-priest 
for  the  people  of  God,  to  expiate  for 
their  sins,  and  to  aid  them  when 
tempted.  In  view  of  his  having  been 
sent  forth  from  God  to  men,  and  hav- 
ing become  such  a  High-priest,  the 
Hebrews  aro  called  on  carefully  to  con- 
sider him  as  specially  entitled  to  their 
abiding  confidence.  ||  Holy  brethren. 
The  Hebrew  believers  are  here  ad- 
dressed as  persons  who,  in  consequence 
of  the  expiation  which  Jesus  had  made 
for  their  sins,  ii.  11,  had  been  deliv- 
ered from  tlie  condemnation  and  powpr 
of  sin,  and  had  become  members  of  God's 
holy  family.  Whatever  might  be  the 
case  as  to  individuals  among  them,  yet 
as  a  company  of  avowed  followers  of 
Jesus  they  were  separated  from  the  un- 
godly world  and  consecrated  to  God  as 
holy  persons,  and,  notwithstanding 
their  weakness  and  deficiencies,  were,  ' 
on  the  whole,  genuine  disciples  of 
Christ.  Compare  vi.  9,  10;  x.  32-34. 
The  expression  holy  brethren  was  then, 
45 


46 


II  E  r.  R  E  W  S 


calling,  consi  Jer  tlie  Apostle  and  High-priest  of  our  profes- 


both  according  to  their  profossion  and 
according  to  the  reality,  applicable  to 
thorn.  The  terms  h  dy,  saints,  sancti- 
fied,  are  ropcatidly  used  in  the  New 
Testament  as  designating  the  followers 
of  Christ,  Acts  ix.  41;  Rom.  i.  7;  1 
Cor.  i.  2,  since  those  terms  are  indic- 
ative of  what  Christians  are  required 
to  be,  Eph.  i.  4,  and  of  what  they  re- 
ally are,  so  far  as  they  are  influeneod 
by  the  gospel.  All  departures  from 
holy  affection  and  conduct  are  depart- 
ures from  the  avowed  obligations  of 
Christ's  disciples.  ||  Partakers  of  the 
heavenly  caJlinrj;  that  is,  of  the  calling, 
or  invitation,  which  addresses  us  from 
heaven,  xii.  25,  and  which  proposes 
heavenly  blessings.  The  followers  of 
Christ  have  been  invited,  and  have 
accepted  the  invitation,  to  the  enjoy- 
ment and  the  still  continued  pursuit 
of  heavenly  blessings.  It  is  not  earthly 
good  to  which  they  are  specially  in- 
vited, but  that  state  of  heavenly  en- 
joyment which  consists  in  pardon  of 
sin,  iu  deliverance  from  its  power,  and 
from  an  unquiet  conscience,  in  the 
well-grounded  hope  and  ultimate  pos- 
session of  the  bliss  of  heaven.  Of  this 
invitation,  and  of  the  blessings  pro- 
posed in  it,  the  followers  of  Christ  are 
joint  partakers.  —  Usually,  in  the  New 
Testament,  the  calling,  or  invitation  to 
the  blessings  of  the  heavenly  king- 
dom is  mentioned  with  reference  to 
those  who  have  accepted  it:  hence,  the 
term  the  called  is  a  designation  oi fol- 
lowers of  Christ;  as  in  Rom.  i.  6,  7; 
viii.  28";  1  Cor.  i.  2,  24;  Judel;  Rev. 
xvii.  14.  II  Consider;  give  special  con- 
sideration, or  earnest  heed;  the  origi- 
nal word  being  expressive  of  intensity. 
The  exhortation  is  of  the  same  tenor 
as  in  ii.  1,  where  the  superiority  of 
Christ  to  the  angels  is  the  ground  of 
the  exhortation.  Here  the  exhortation 
is  grounded  on  the  view  of  Jesus  as 
having  been  sent  from  God  and  having 
become  the  Uigh-priest  of  his  follow- 
ers, and  consequently  deserving  special 
regard.  The  Hebrews,  hero  addressed, 
had  been  in  the  habit,  like  all  the 
J  ows,  of  paying  special  honor  to  Mo- 
oes, the  faithful  servant  of  God  and 


bearer  of  God's  messages  to  their  fore- 
fathers :  their  chief  regard  and  consid- 
eration are  now  claimed  for  Jesus.  — 
This  claim,  while  it  did  not  disparage 
Moses  iu  reality,  yet  placed  him  in  a 
subordinate  position,  and  would,  in  all 
likelihood,  encounter  strong  prejudices, 
not  only  on  the  part  of  Jews  in  gen- 
eral, but  even  of  Jewish  believers  in 
Christ  who  wore  vacillating  in  their 
faith.  The  wisdom  of  the  writer,  in 
putting  this  topic  in  the  second  place 
instead  of  putting  it  forth  at  the  outset, 
is  hence  obvious;  for  if  Christ  be  seen 
to  be  superior  to  angels,  it  would  not 
be  difficult  for  Jewish  minds  to  ac- 
knowledge his  superiority  to  Moses. 
The  reasoning,  then,  very  sagaciously 
commences  with  the  higher  point,  and 
afterwards  treats  a  comparatively  low 
one;  and  thus  what  might  seem,  on 
a  superficial  view  and  to  a  modern 
reader,  an  objectionable  arrangement, 
was  by  far  the  best  adapted  for  gain- 
ing the  assent  of  tho  original  readers. 
II  The  Apostle  and  Hifjh-priest  of  our  pro- 
fession; him  in  whom  we.  have  pro- 
fessed to  believe  as  the  one  sent  forth 
from  God  and  as  our  High -priest.  — The 
primary  meaning  of  the  word  apostle  in 
the  original  is,  one  who  has  been  sent; 
and  it  here  designates  Christ  as  him 
whom  the  Father  had  specially  sent 
into  the  world,  John  x.  30;  xvii.  3; 
XX.  21,  at  the  closing  up  of  tho  ancient 
dispensation,  to  make  tho  final  revela- 
tion of  his  will,  i.  1,  in  reference  to  tho 
salvation  of  men,  ii.  3,  and  to  lay  down 
his  life  for  their  salvation,  Jolm  x.  11, 
17,  18;  Hob.  ii.  9. — Christ  is  here  pre- 
sented to  contemplation  in  the  twofold 
capacity  of  the  messenger,  Mai.  iv.  1, 
sent  forth  from  God  to  men,  and  tho 
High-priest,  gone  up  to  God  from  among 
men  to  act  in  behalf  of  his  people.  Tho 
Hebrew  believers,  like  all  others,  had 
already  avowed  their  reception  of  Jesus 
in  this  twofold  capacity.  —  It  is  im- 
portant to  bear  in  mind  that  the  He- 
brews addressed  in  this  epistle  were 
avowed  believers  in  Jesus,  since  it  takes 
for  granted  that  its  original  readers  did 
not  need  arguments  to  prove  that  Jesus 
was  the  Son  of  God,  as  they  had  al- 


CHAPTER    III. 


47 


sion,  Christ  Jesus  ;  ^  who  was  faithrul  to  Him  that  appointed 
him,  as  also  Moses  was  faithful  iu  all  his  house. 

*  For  this  man  was  counted  worthy  of  more  glory  than 


ready  acted  on  their  knowledge  of  his 
miracles  and  the  other  evidences  of  his 
divine  commission.  But  they  needed 
stronger  faith  in  him,  enlarged  con- 
ceptions of  his  character  and  dignity, 
of  his  personal  and  official  excellence, 
and  of  his  great  superiority  to  all 
whom  they  had  been  accustomed  to 
regard  with  reverence.  The  epistle  is 
not  so  much  a  series  of  arguments,  as  a 
series  of  views  respecting  Jesus,  de- 
signed to  cherish  such  a  conviction  in 
regard  to  him  as  would  fortify  them 
against  the  seducing  influences  of  un- 
believers who  sought,  througli  a  pro- 
fessed respect  for  the  authority  of 
Moses,  to  disparage  the  claims  of  Jesus 
to  religious  reverence  and  confidence. 

2.  IF/i-)  was  faithful  to  Him  that 
appiinted  him;  literaMy,  being  faithful 
to  Him  that  appointed  him,  that  is,  to 
God  who  sent  him.  Reference  is  had 
to  faithfulness  at  the  present  time  as 
well  as  in  the  past:  Jesus  was  faithful 
to  God  in  the  work  given  him  on  earth, 
and  is  still  faithful  in  the  relation 
which  he  ever  sustains  to  the  household 
of  God.  II  As  also  Moses  was  faithful. 
Moses  is  here  acknowledged  as  having 
been  faithful  to  the  high  trust  which 
had  been  committed  to  him,  relative 
to  the  Jewish  household  of  God.  While 
asserting  the  faithfulness  of  Jesus,  the 
writer  would  by  no  means  disparage 
the  reputation  of  Moses,  but  would 
concede  to  him  grea*  honor.  Besides 
acknowledging  a  just  claim  for  Moses, 
he  would  thus  put  the  minds  of  read- 
ers into  an  attitude  favorable  for  can- 
didly considering  his  view  of  the  para- 
mount authority  of  Jesus.  ||  In  all 
his  house.  The  word  his  here  refers  to 
the  phrase  Him  that  appointed  him,  that 
is,  God;  and  thus  it  is  the  house,  that 
is,  the  family,  of  God  in  which  Moses 
is  pronounced  to  have  been  faithful. 
Compare  Num.  xii.  7,  where  the  Lord 
said  concerning  Moses,  "  My  servant 
Moses  is  faithful  in  all  mine  house," 
which  passage  the  writer  of  the  epistle, 
U)ubtless,  hero  bad  in  view. 


3.  Having  claimed  for  Jesus  fidel- 
ity in  the  position  to  which  God  had 
appointed  him,  and  conceded  to  Moses 
fidelity  in  his  position,  the  writer  now 
proceeds  to  point  out  the  superiority 
of  Jesus  to  Moses  in  two  particulars: 
1.  Christ  was  the  founder  and  ordcrer, 
or  furnisher,  of  the  house  of  God;  an 
honor  which  could  by  no  means  be 
claimed  for  Moses.  2.  The  fidelity  of 
Moses  was  that  of  a  ohiet  servant  in  tho 
family  of  God;  while  the  fidelity  of 
Christ  is  that  of  the  first-born  son.  — 
For.  This  word  is  connected  in  sense 
with  the  word  consider  iu  the  first 
verse,  and  introduces  an  additional 
reason  for  the  special  regard  which 
should  be  paid  to  Jesus  as  compared 
with  Moses.  ||  This  man;  Jesus. 
II  Was  accounted  worthy,  etc. ;  rather, 
has  been  accounted,  and  is  still  ac- 
counted, worthy  of  more  glory,  that  is, 
honor,  or  estimation. — According  to 
the  judgment  of  God  and  any  correct 
view  of  the  part  which  Christ  has  acted 
in  the  house  of  God,  Christ  is  entitled 
to  higher  honor  than  Moses.  ||  Inas- 
much as,  etc.  The  superior  estimation 
to  which  Christ  is  entitled  is  indicated 
by  the  superior  honor  which  belongs  to 
tho  one  who  founded  the  house  of  God 
and  furnished  it  with  all  its  needful 
appointments,  as  compared  with  tho 
house  itself  thus  furnished.  In  some- 
what similar  terms,  the  head,  or 
founder,  of  a  family  is  worthy  of  more 
distinction  than  the  family,  since  the 
family  and  all  its  departments  of  privi- 
lege and  service  are  to  bo  traced  to 
him.  —  The  word  house,  throughout 
this  paragraph,  is  not  to  be  understood 
as  meaning  o  building,  but  a  household, 
or,  more  properly,  a  family;  a  family 
subsisting  through  many  generations, 
as  in  the  case  of  royal,  or  noble,  fami- 
lies. It  is  also  the  house  of  God,  as 
existing  and  set  in  order  under  the 
Mosaic  dispensation,  and  subsequently 
under  the  Christian.  Under  the  Mo- 
saic dispensation  the  family  of  God  in- 
cluded the  entire  nation,  with  its  array 


48 


HEBREWS 


Moses,  inasmuch  as  he  who  hath  buildecl  the  house  hath 
more  honor  than  the  house.  ■*  For  every  house  is  builded 
by  some  man;  but  he  that  built  all  things  is  God. 


of  priests  and  Levites  and  all  tho  ar- 
rangements for  worship,  and  tho  pro- 
vision for  punishing,  and  for  pardon- 
ing, transgression.  The  nation,  thus 
constituting  the  family  of  God,  wore 
required  to  be  a  holy  people,  obedient 
to  God,  and  they  had  covenanted  with 
him  to  be  such,  in  view  both  of  his 
threatenings  and  of  his  promises.  See 
Ex.  xix.  3-8;  xxiv.  1-3;  Deut.  xxvi. 
16-19;  Josh.  xxiv.  14-22.  Though, 
as  a  nation,  they  violated  their  cove- 
nant engagements  and  lost  the  prom- 
ised blessings,  they  still  had  all  the 
external  and  typical  arrangements 
which  distinguished  them  as  the  peo- 
ple of  God,  and  still  had  promises  of 
renewed  favor  on  condition  of  penitent 
return  to  obedience.  See  Deut.  iv.  29, 
XXX.  1-10.  There  was,  also,  ever 
among  them  a  company  of  faithful 
children  of  God,  who  were  acknowl- 
edged as  his  spiritual  family,  and  to 
whom,  in  consequence  of  their  piety, 
the  blessing  of  eternal  life  was  assured. 
Such  was  the  family  of  God,  particu- 
larly at  the  period  soon  after  their  de- 
liverance from  Egypt,  when  the  stat- 
utes and  ordinances  from  heaven  were 
communicated  through  Moses.  To  this 
family  Moses  belonged  aL«  a  member 
and  as  the  chief  servant  in  administer- 
ing its  affairs.  |1  He  who  hath  builded 
the  house;  rather,  he  who  built  the  house. 
Tho  original  word  for  builded  means, 
more  strictly, prepared,  sff  in  order:  the 
connected  idea  of  constructing,  found- 
ing, creating,  is  also  conveyed  by  it. 
Here  the  idea  seems  to  be  that  of  a 
person  founding,  or  forming,  or  organ- 
izing, a  household,  and  furnishing  it 
with  all  needful  accompaniments,  such 
as  servants  and  assistants  of  various 
sorts,  so  as  to  make  the  establishment 
complete  according  to  oriental  views. 
II  Hath  more  honor  than  the  house.  The 
proportional  glory,  or  honor,  here  as- 
signed to  Christ  and  to  Moses  respect- 
ively, seems  to  involve  the  thought 
that  Christ  was  tho  founder  and  ar- 
ranger  of  tho  house   here  specified. 


And  this  is  in  accordance  with  the  oc- 
casional recognition  in  the  New  Testa- 
ment of  the  agency  of  Christ,  in  his 
pre-existent  nature,  previously  to  his 
advent.  Thus,  the  creation  of  the 
universe  is  ascribed  to  his  agency  in 
John  i.  3,  in  Col.  i.  16,  in  Hub.  i.  2; 
the  wonderful  appearance  of  Jehovah 
to  the  prophet  Isaiah,  related  in  Is.  vi. 
1-3,  is  said  in  John  xii.  41 ,  to  have 
been  a  manifestation  of  Christ's  glory; 
and  in  1  Cor.  x.  4,  9,  mention  is  made 
of  Christ  in  a  manner  which  best  com- 
ports with  the  opinion  that  the  agency 
of  Christ  in  connection  with  the  aftairs 
of  the  ancient  Hebrews  was  familiar  to 
the  apostle's  mind.  Christ,  then,  as 
having  established  the  Jewish  family 
of  God  and  set  it  in  order,  has  more 
honor  than  the  family  itself  with  all  its 
apparatus,  since  the  founding  of  it  and 
all  its  arrangements  are  tho  result  of 
his  wisdom,  power,  and  goodness.  All 
that  was  good  and  excellent  in  the  Jew- 
ish economy,  both  in  itself  and  in  its 
design  of  foreshadowing,  and  providing 
for,  better  things  under  the  new  dis- 
pensation, is  but  a  reflection  of  the 
wisdom  and  goodness  of  Christ.  Such 
honor  as  this  could  not  be  claimed  for 
Moses,  since  ho  was  only  the  servant 
of  God  in  communicating  to  the  people 
the  divine  arrangements  and  in  ad- 
ministering the  atfairs  accordingly. 
He  did  not  found  and  furnish  the 
house;  he  was  a  subordinate  in  it. — 
This  view,  if  properly  apprehended  by 
the  Hebrew  Christians,  would  obvi- 
ously have  had  much  force;  since  it 
shows  that  the  honor  which  they  had 
been  in  the  habit  of  ascribing  to  Mo- 
ses, however  great  it  was,  ought  really 
to  be  regarded  as  only  a  reflection  of 
the  honor  which  belonged  to  Christ  as 
having  originated  and  established  the 
religious  economy  which  Moses  com- 
municated to  the  nation. 

4.  The  founder  of  the  house  of  God 
had  just  been  mentioned.  This  house 
had,  of  course,  some  one  as  its  founder; 
fur  every  house  is  builded  by  some  mani 


CHAPTER    III. 


49 


"  And  Moses  verily  loas  faithful  in  all  His  house  as  a 
servant,  for  a  testimony  of  those  things  which  were  to  be 
spoken  after ;  ®  but  Christ  as  a  son  over  his  own  house ; 


that  is,  every  house  is  founded  and  fur- 
nished by  some  one.  The  word  one, 
some  one,  is  preferable  to  the  supplied 
word  man;  siuce  the  original  word  is 
iudofinito  and  would  be  applicable  to 
any  one,  whe%er  human,  angelic, 
or  divine.  Every  family  has  some 
founder:  consequently,  this  family  of 
God  had  its  founder;  and,  as  appears 
from  the  preceding  verse,  Christ  was 
its  founder.  ||  But  he  that  built  all 
things  is  God.  God,  however,  is  to  bo 
acknowledged  as  the  universal  Creator, 
or  Founder,  how  true  soever  it  be  in 
respect  to  every  particular  household 
that  some  one  had  founded  it.  —  This 
thought  appears  to  have  been  inserted 
in  order  to  forestall  the  supposition  that 
the  statement  just  made  excluded  the 
sovereign,  all-comprehending,  agency 
of  God;  which  agency,  however,  the 
writer  reminds  us,  is  by  no  means 
overlooked  in  his  declaration. — The 
founding  of  the  household  of  God  by 
Christ  is  to  bo  understood  as  performed 
in  his  capacity  of  the  Son  of  God,  who 
was  in  due  time  to  appear  as  the  Mes- 
siah and  Saviour. 

5.  The  superiority  of  Christ  to 
Moses  in  point  of  dignity  being  thus, 
as  it  were  incidentally,  indicated,  the 
fidelity  of  Moses  and  Christ  respect- 
ively is  i)ow  resumed  in  order  to  show, 
in  this  respect  also,  tho  superiority  of 
Christ.  —  Moses  verity  was  faithful  in 
all  His  house.  Moses  indeed  was  faith- 
ful in  the  whole  household  of  God, 
that  is,  in  regard  to  all  parts  of  it  and 
all  tho  persons  and  things  pertaining 
to  it.  II  As  a  servant.  Moses  was  put 
into  the  position  of  the  chief  servant, 
or  steward,  in  the  house  of  God.  —  The 
writer  had  before  his  mind  the  pic- 
ture, or  representation,  of  an  oriental 
family  with  a  head-servant,  or  stew- 
ard, entrusted  with  the  general  care 
of  its  interests,  and  clothed  with  all 
needful  authority  of  management  and 
of  control  over  the  inferior  servants. 
In  families  of  distinction,  the  position 
was  a  very  honorable  one.  ||  For  a 
testimony,  etc. ;  for  the  purpose  of  tes- 
5 


tifying  to  tho  people  the  things  which 
should  be  spoken  to  him  in  order  to  be 
communicated  to  them  for  their  ob- 
servance. Moses  was  made  the  medium 
of  communicating  to  the  people  the 
divino  commands  and  arrangements. 
Ho  did  not  act  otherwise  than  as  under 
authority,  and  he  was  to  see  that  all 
things  pertaining  to  the  ritual  service 
were  done  agreeably  to  instructions 
given  him  from  above.  Compare  Ex, 
XXV.  1;  9;  also  verse  22,  "And  there 
I  will  meet  with  thee,  and  I  will  com- 
mune with  thee  ...  of  all  things 
which  I  will  give  thee  in  command- 
ment unto  the  children  of  Israel ;  "  al- 
so verse  40;  Heb.  viii.  5.  Also,  in 
Acts  vii.  38,  44,  Moses  is  said  to  have 
"  received  the  lively  oracles  to  give 
unto  "  the  people ;  and  God  is  said  to 
have  required  Moses  to  make  "the 
tabernacle  of  witness  according  to  the 
fashion  that  he  had  seen"  in  the  mount. 
Moses  accordingly  gave  the  directions ; 
and  the  instructions  received  by  him 
from  time  to  time  and  communicated 
to  the  people,  guided,  even  in  the  mi- 
nutest particulars,  the  arrangements 
in  their  affairs. 

6.  But  Christ  as  a  son  over  his  own 
house.  Tho  translation  his  own  house 
is  not  required  by  the  original:  the 
rendering  should  be.  His  house;  that  is, 
the  house  of  God.  —  AVhile  Moses  must 
be  acknowledged  as  having  been  faith- 
ful in  his  capacity  of  a  servant  in  the 
household  of  God,  to  Christ  must  be 
conceded  a  far  higher  degree  of  faith- 
fulness, as  being  the  Son,  occupying  a 
place  of  authority  over  the  family  of 
God.  Christ  is  denominated  tho  First- 
born, the  Only-begotten,  Son  of  God. 
His  position  in  this  capacity  was  one 
of  signal  authority,  illustrated  as  well, 
perhaps,  as  could  be,  yet  of  course  in- 
adequately, by  the  usage  in  oriental 
families.  The  eldest  son  in  those  fami- 
lies was  admitted  to  a  share  in  the  dig- 
nity and  power  belongin^o  the  father 
of  the  household;  and  nothing  was 
done  without  his  consent  and  co-opera- 
tion.   In  some  instances  it  would  soem 


50 


HEBREWS, 


whose  house  are  we,  if  we  hold  fast  the  confidence  and  the 
rejoicing  of  the  hope  firm  unto  the  end. 

^  Wherefore,  as  the  Holy  Ghost  saith.  To-day  if  ye  will 


that  the  son  gave  direction  to  affairs, 
and  occupied,  as  it  were,  a  paternal 
position.  See  the  note  on  i.  2.  The 
position  of  Christ  in  the  houseliold  of 
God  was,  then,  one  of  high  authority. 
Hence  we  see  a  reason  for  the  different 
terms  employed  in  this  verse  and  the 
5th;  namely,  Moses  was  faithful  in 
God's  house,  but  Christ  was  faithful 
over  God's  house.  —  ||  Whose  house  are 
we.  Believers  in  Christ  are  here  rep- 
resented as  being  the  household  of  God 
over  which  Christ  presides.  They  are 
now  his  family,  as  in  ancient  times  the 
truly  pious  among  the  Hebrews,  or 
Israelites,  were.  And  in  respect  to  the 
organization,  or  outward  state,  of  be- 
lievers, by  which  they  are  separated 
from  the  world,  Christ  was  the  founder 
and  orderer  of  it,  as  he  was  of  the  Jew- 
ish organized  state.  ||  If  we  holdfast 
the  confidence,  etc.  Our  membership  in 
the  family  of  God  is  dependent  on  our 
faith  in  Christ,  which  faith  gives  us  a 
ground  of  joyful  hope  for  heavenly 
blessings.  We  belong  indeed  to  his 
family,  if  we  steadfastly  adhere  to 
Christ  in  faith  and  hope.  ||  The  re- 
joicing of  the  hope;  the  rejoicing  which 
springs  from  hope  in  Christ;  or,  the 
hope  in  which  we  rejoice.  —  Steadfast 
perseverance  in  Christian  faith  is  essen- 
tial to  our  being  acknowledged  by  our 
final  Judge  as  members  of  the  house- 
hold of  God.  Such  is  the  uniform  tes- 
timony of  the  Scriptures.  See  John 
viii.  31,  "Then  said  Jesus  to  those 
Jews  which  believed  on  him.  If  ye 
continue  in  my  word,  then  are  ye  my 
disciples  indeed."  John  xv.  (i,  "If  a 
man  abide  not  in  me,  he  is  cast  forth  as 
a  branch  and  is  withered."  Compare 
Matt.  xiii.  8,  23;  xxiv.  13,  "He  that 
shall  endure  unto  the  end,  the  same 
shall  be  saved."  Luke  xiii.  24-27; 
Col.  i.  21-23;  2  Pet.  ii.  18. 

7-19,  etc.  The  necessity  of  a  perse- 
vering adherence  to  Christ,  if  we  would 
be  acknowledged  as  members  of  the 
household  of  God  and  share  in  the  ever- 
lasting blessings  to  be  bestowed  on  his 
children,  leads  the  writer  now  into  a 


strain  of  exhortation,  terminating  with 
the  13th  verse  of  the  4th  chapter.  It 
is  grounded  on  the  sad  fate  of  the  Is- 
raelites who  perished  in  the  wilder- 
ness, debarred  from  the  heavenly  rest, 
in  consequence  of  their  disbelieving 
the  promise  of  God  and  of  their  diso- 
bedience. —  Throughout  this  hortatory 
passage  it  is  the  thouglit  of  the  heav- 
enly rest,  as  lost  by  the  unbelieving 
Israelites,  with  which  the  writer's 
mind  was  occupied;  their  loss  of  a 
quiet  settlement  in  Canaan,  being  com- 
paratively of  so  small  moment  and  so 
inadequate  to  his  purpose,  is  quite 
aside  from  his  view,  although  the  term 
rest  was  used  in  the  Old  Testament, 
Deut.  xii.  9,  10,  with  reference  to 
dwelling  in  the  land  of  Canaan. 

7.  Wherefore,  etc. ;  that  is,  Since 
we,  followers  of  Christ,  are  the  house- 
hold of  God,  provided  we  persevere  in 
our  confident  and  joyful  hope,  etc.  — 
Next  follows  a  quotation  from  Ps.  xcv. 
7-11,  which  the  writer  employs  as  the 
groundwork  of  the  exhortation  to  his 
readers  to  beware  of  unbelief  and  of 
forsaking  God,  lest  they,  like  their 
disbelieving  and  disobedient  ancestors, 
spoken  of  in  the  psalm,  should  fail  of 
the  promised  rest  in  heaven.  ||  As  the 
Holy  Ghost  saith.  It  is  interesting  to 
observe  here  the  direct  ascription  of 
the  following  verses  to  the  Holy  Spirit. 
Not  only  is  their  divine  origin  thus 
asserted,  but  they  are  also  presented  in 
a  manner  best  adapted  to  make  the  sol- 
emn impression  which  the  writer's  pur- 
pose required.  In  iv.  7,  God  is  said 
to  have  spoken  these  words  in  and 
through  David.  See  also  Acts  i.  16.  — 
The  quotation,  with  nearly  verbal  ex- 
actness, gives  the  sense  of  the  original 
passage.  ||  To-day.  As  the  Psalms 
were  used  in  the  public  worship,  every 
occasion  of  repeating  this  psalm  re- 
minded the  musical  performers  and  the 
hearers  that  now,  on  the  present  pass- 
ing day,  they  were  addressed  in  this 
exhortation;  and  it  continued  appli- 
cable to  the  Hebrews  addressed  in  this 
epistle,  as  well  as  to  their  ancestors. 


CHAPTER  III 


51 


hear  his  voice,  ^  harden  not  j^our  hearts,  as  in  the  provoca- 
tion, in  the  day  of  temptation  in  the  wilderness  :  ^  when  your 
fathers  tempted  me,  proved  me,  and  saw  my  works  forty 
years.  ^"^  Wherefore  I  was  grieved  with  that  generation, 
and  said.  They  do  always  err  in  their  heart ;  and  they  have 
not  knoAvn  my  ways.  "  So  I  sware  in  my  wrath,  They  shall 
not  enter  into  my  rest.  —  ^^Take  heed,  brethren,  lest  there 


the  mention  of  To-day  reminding  them 
of  their  ever-present  and  ever-pressing 
duty  to  heed  the  warning  and  to  se- 
cure an  entrance  into  the  heavenly  rest. 

8.  Harden  not  your  hearts;  become 
not  insensible  to  the  calls  of  God.  |{  As 
in  the  provocation,  etc.  Compare  Ex. 
xvii.  1-7,  and  Num.  xx.  1-10,  relative 
J;o  the  people's  murmuring  for  water, 
as  specimens  of  conduct  provoking  the 
displeasure  of  God.  Numerous  other 
instances  occurred  during  the  forty 
years  of  the  journey  through  the  des- 
ert, in  which,  though  they  saw  the 
works  of  God,  both  of  mercy  and  of 
judgment,  they  still  withheld  from 
him  an  affectionate,  persevering  trust 
and  obedience.  See,  also,  Ps.  cvi.  7-33. 
II  Your  fathers  tempted  me,  etc. ;  tried 
me,  or  put  me  to  the  test.  They  put 
God  to  the  test,  as  doubting  whetlier 
he  would  keep  his  word.  Compare  Ex. 
xvii.  7 ;  Ps.  Ixxviii.  18-24.  ||  Where- 
fore I  was  grieved.  The  original  word 
is  more  intensive  than  our  word  grieved: 
God's  holy  wrath  was  kindled  by  their 
sins.  11  They  have  not  known  my  ways; 
they  knew  not,  that  is,  practically. 
They  acted  as  if  they  knew  not  the 
ways  in  which  God  required  them  to 
walk;  they  paid  no  heed  to  his  coun- 
sels; they  consented  not  to  his  will. 

11.  So  I  sware — They  shall  not 
enter  into  my  rest.  The  determination 
of  God  that  the  rebellious  Israelites 
should  not  enter  the  promised  land, 
which  seems  the  primary,  though  by 
no  means  the  exclusive,  meaning  of 
his  declaration,  is  fully  set  forth,  with 
the  reasons  for  it,  in  Num.  xiv.  22,  23, 
27-32,35;  xxxii.  10-13;  also  in  Deut. 
i.  34,  35;  and  in  Deut.  xii.  9,  10,  the 
term  rest  is  applied  to  the  quiet  posses- 
sion of  Canaan.  But  the  writer  of  this 
epistle  passes  beyond  this  inferior  view, 
and  does  nut  at  all  recognize  the  set- 


tlement in  Canaan  as  being  the  rest 
from  which  the  unbelieving  Israelites 
were  debarred.  That  rest  was  such  a 
rest  as  God  is  represented,  in  Gen.  ii.  2, 
as  having  entered  into  when  he  had 
completed  the  creation  of  the  world; 
rest  in  heaven  for  believers,  when  their 
earthly  toils  should  be  completed,  as 
were  God's  works  finished  at  the  crea- 
tion. —  The  expression  my  rest,  as  used 
in  this  epistle,  is  equivalent  to  the  rest 
into  which  I  entered,  and  is  evidently 
significant  of  heaven,  which  is  to  be  en- 
tered on  when  the  believer's  earthly 
labors  are  ended.  The  writer  was  anx- 
ious, in  this  hortatory  paragraph,  to 
disabuse  his  readers'  minds  of  the 
thought  that  the  possession  of  Canaan 
was  THE  REST  which  their  unbelieving 
forefathers  had  lost,  and  that  the  doom 
pronounced  against  them  contained  no 
deeper  significance.  Though  the  land 
of  Canaan  had  been  an  object  of  prom- 
ise to  the  patriarchs  and  their  de- 
scendants,—  see  Gen.  xv.  16;  xvii. 
18;  xxvi.  3;  xxviii.  4;  xxxv.  12, — 
and  though  the  possession  of  it  would 
indeed  have  been  a  resti7ig  from  the 
migratory  life  of  the  early  Hebrews, 
and  from  the  toils  of  the  Arabian  des- 
ert, yet  such  an  earthly  rest  would  be, 
after  all,  only  an  emblem,  or  type,  of 
the  true  rest;  and  this  emblematic  ful- 
filment of  the  promises  would  seem  to 
have  become  less  and  less  regarded  by 
the  pious  Jews,  while  that  deeper  mean- 
ing which  would  be  applicable  to  all 
generations  of  the  true  people  of  God 
seems  to  have  crowded  out  of  the  mind, 
particularly  of  the  enlightened  disci- 
ples of  Jesus,  the  inferior  and  earthly 
fulfilment  of  the  promises. 

12.  Take  heed,  brethren.  The  wri- 
ter now  proceeds  to  use  the  quoted  pas- 
sago  as  a  ground  of  direct  exhortation 
to  his  readers.      ||  Lest  there  be  in  any 


62 


HEBREWS, 


be  in  any  of  you  an  evil  heart  of  unbelief,  in  departing  from 
the  living  God.  ^^  But  exhort  one  another  daily,  while  it 
is  called  To-day  ;  lest  auy  of  j^ou  be  hardened  through  the 
deceitfulness  of  sin.  "  For  we  are  made  partakers  of  Christ, 
if  we  hold  the  beginning  of  our  confidence  steadfast  unto 
the  end.  ^  While  it  is  said,  To-day,  if  ye  will  hear  his 
voice,  harden  not  your  hearts,  as  in  the  provocation.   ^^  For 


of  you;  or,  more  precisely,  Lest  there 
ehall  be  in  any  one  of  xou,  as  there 
was  in  your  ancestors,  an  evil  heart  of 
unbelief;  an  evil  and  unbelieving 
heart;  an  evil  heart  in  which  unbelief 
bears  sway,  unbelief  being  hero  made 
prominent  as  the  cause  of  departing 
from  God.  {{  In  departing,  etc. ;  in 
apostatizing  from  God,  here  denomi- 
nated the  living  God  as  being  the  over- 
living One,  the  God  who  claimed  the 
faith  and  obedience  of  their  forefa- 
thers ;  as  distinguished,  also,  from  the 
false  gods  of  the  heathen ;  and  as  the 
God  of  living  power  to  do  all  his  will, 
to  execute  his  threatenings  as  well  as 
to  fulfil  his  promises. 

13.  Lest  any  of  you,  etc.;  more 
literally.  Lest  any  one  from  among 
YOU  be  hardened  —  as  were  mi^ny 
among  your  forefathers  —  against  the 
calls  of  God  by  the  deceitfulness  of 
sin;  that  is,  by  the  deceit  which  sin 
practises  on  those  who  yield  to  it. 

14.  The  necessity  of  thus  guarding 
against  unbelief  and  departing  from 
God  arises  from  the  principle,  that  we 
can  attain  to  heavenly  glory  only 
through  steadfastly  maintaining  to  the 
end  our  confidence  in  Christ  and  in  his 
promises.  —  For  we  are  made  partakers 
of  Christ.  To  be  a  partaker  of  Christ  is 
to  be  so  connected  with  him  as  to  par- 
take of  the  blessings  which  he  bestows 
as  being  the  author  of  salvation.  True 
believers  in  him  are  members  of  the 
body  of  which  he  is  the  Head,  Eph.  v. 
30,  or  members  of  the  family  of  which 
he  is  the  Head,  verse  6th.  Compare 
John  i.  16,  "  And  of  his  fulness  have 
all  we  received."  As  being  thus  con- 
nected with  him,  believers  are  to  share 
in  the  eternal  bliss  and  glory  which  he 
will  award.  — The  form  of  expression, 
we  are  made  partakers,  denotes  what  is 
HOW  a  fact;  but  it  is  employed  in  the 


way  of  anticipation,  as  appears  by  the 
conditional  clause  immediately  follow- 
ing. II  If  we  hold  the  beginning  of  our 
confidence  steadfast,  etc. ;  if  indeed,  — 
such  is  the  force  of  the  original,  —  if 
indeed  we  hold  the  beginning  of  our  con- 
fidence, that  is,  of  our  firm  trust  in 
Christ,  and  exj)ectation  of  heavenly 
good  from  him,  steadfast  unto  the  end,  • 
namely,  the  end  of  our  time  of  trial, 
whether  the  end  of  each  one's  life,  or 
the  ending  of  the  present  world,  which 
event  appears  to  have  been  expected 
among  the  earliest  Christians  as  soon 
to  take  place,  in  connection,  probably, 
with  the  coming  of  Christ  to  destroy 
Jerusalem.  —  The  Hebrew  brethren, 
like  the  Galatians,  Gal.  v.  7,  had  be- 
gun to  confide  in  Christ;  but  in  order 
to  become  actual  partakers  of  the  great 
objects  for  which  they  placed  confi- 
dence in  him,  they  must  persevere. 
Compare  2  Pet.  i.  5-11.  A  firm,  un- 
yielding adherence  to  Christ  in  faith 
and  hope  was  evidently  enjoined  as 
indispensable  to  obtaining  heavenly 
good.     See  the  note  on  verse  6th. 

15.  While  it  is  said.  To-day,  if  ye 
will  hear  his  voice,  etc.  We  must  hold 
fast  our  confidence  in  Christ  and  j'ield 
ready  obedience  to  God  so  long  as  the 
word  To-day  is  used  in  the  warnings 
of  God  to  us ;  so  long  as  the  day  of  life 
endures. 

16.  For  some,  etc.  —  Our  common 
translation  of  this  verse  is  very  imper- 
fect, and  wholly  fails  to  represent  the 
sense  of  the  original.  The  writer's 
design  was  to  show  that  the  liability 
to  become  insensible  to  the  calls  of 
God  and  to  depart  from  him,  and  thus  to 
fail  of  obtaining  the  promised  good,  is 
great  and  imminent;  and  this  liability 
is  illustrated  by  the  case  of  the  unbe- 
lieving Israelites  during  their  journey- 
ings  in  the  desert.     The  true  sense  of 


CHAPTER    III. 


55 


some,  when  they  had  heard,  did  provoke :  howbeit  not  all 
that  came  out  of  Egypt  by  Moses.  ^^  But  with  whom  was 
he  grieved  forty  years  ?  was  it  not  with  them  that  had  sin- 
ned, whose  carcasses  fell  in  the  wilderness?  ^^  And  to  whom 
sware  he  that  they  should  not  enter  into  his  rest,  but  to 


the  vorse  may  be  presented  in  the  fol- 
lowing manner, —  For,  who  were  thry 
that,  having  heard,  did  provoke  God  ? 
But  why  do  I  ask  this  ?  Rather,  were 
they  not  all  those  who  came  out  of 
Egypt  by  Moses  ?  —  In  contemplating 
the  unbelief  and  the  fate  of  these  an- 
cient Israelites,  we  may  well,  the  wri- 
ter seems  to  say,  tremble  at  our  peril 
and  give  heed  to  the  exhortation.  The 
danger  is  fearfully  great;  for  the  gen- 
eration who  left  Egypt  with  the  ex- 
pectation of  entering  the  promised 
laud  failed  of  entering  it,  andfiiiled  of 
the  heavenly  rest.  Not  merely  a  few 
disbelieved  God  and  perished;  but  the 
generation,  as  a  whole,  were  debarred 
from  the  promised  rest.  —  The  verso 
as  presented  iu  our  English  version  is 
singularly  inappropriate  and  deficient. 
Instead  of  setting  forth  the  magnitude 
of  the  danger,  it  represents  it  as  com- 
paratively small,  and  consequently 
diminishes  the  force  of  the  exhorta- 
tion; for,  if  only  so7ne,  who  had  heard, 
provoked  God  by  their  unbelief,  the 
tendency  of  men's  hearts  would  be  to 
regard  themselves  as  likely  to  belong 
to  the  larger  mass  who,  according  to 
this  view,  were  believing  and  obedi- 
ent, and  obtained  the  blessing. — The 
error  of  our  translators  arose  from 
their  not  apprehending  here,  as  they 
did  in  the  succeeding  vorse,  the  inter- 
rogative force  of  the  word  which  they 
rendered  some.  The  word  rendered 
howbeit  was  also  misapprehended  by 
them,  and  hence  the  difficulty  of  the 
passage  was  increased.  The  progress 
which  has  since  their  time  been  made 
in  ordinary  philology  and  in  biblical 
■  interpretation  has  relieved  the  passage 
of  its  difficulty.  — It  is  also  to  be  ob- 
served, that  the  word  all  is  here  to  be 
taken  in  its  general  sense,  and  not  ab- 
Eulutely,  as  meaning  every  orac  without 
exception.  The  exceptions  in  the  his- 
torical instance  were  so  few,  that,  in 
an  animated  address  like  this,  they 
5* 


would  naturally  be  overlooked.  Of  all 
the  men  who  set  out  from  Egypt,  only 
Caleb  and  Joshua  lived  to  enter  the 
promised  land.  The  entire  generation 
of  adults,  that  is,  of  persons  over  the 
age  of  twenty  years,  Num.  xiv.  29, 
perished,  with  the  exception  of  these 
two,  since  only  these,  on  the  memora- 
ble occasion  of  spying  the  land  of  Ca- 
naan and  making  a  report,  manifested 
an  abiding  faith  in  the  promises  of 
God.  Even  Moses  and  Aaron  were  not 
permitted  to  enter  Canaan,  though  on 
other  grounds.  Num.  xx.  12,  than  that 
for  which  the  generation,  as  a  whole, 
were  cut  off  in  the  desert. — For  the 
historical  account  see  Num.  chap.  xiv. ; 
also,  xxxii.  10-13;  Deut.  i.  22-36.  — 
The  number  of  truly  pious  persons  in 
that  entire  generation  must  have  been 
fearfully  small;  yet  the  eye  of  God 
may  have  seen  some  whose  hearts  were 
right  with  him,  but  who,  from  their 
position  in  society  and  from  various 
circumstances,  would  not  be  reckoned 
among  the  actors  in  any  public  affairs, 
and  would  consequently  be  wholly 
overlooked  in  history. 

17.  But  with  whom  was  he  grieved, 
etc.  With  whom  was  he  angry,  verso 
10,  forty  years?  Was  it  not  with  those 
who  through  disregard  to  the  promisea 
and  warnings  of  God  relapsed  into  sin, 
and  who  perished  in  the  desert  ? 

18.  As  showing  still  more  impres- 
sively the  necessity  of  persevering 
faith  and  obedience  in  order  to  attain 
to  the  promised  blessing,  a  similar  in- 
quiry is  made  respecting  God's  debar- 
ring, with  the  solemnity  of  an  oath, 
the  generation  of  the  disobedient  Isra- 
elites from  the  heavenly  rest.  —  To 
whom  sware  he  that  they  should  not  enter 
into  his  rest  ?  The  expression,  his  rest, 
agreeably  to  the  view  in  the  4th  chap- 
ter, means  God's  own  rest,  that  on 
which,  humanly  speaking,  God  entered 
when  he  had  completed  the  works  of 
creation,  Gen.  ii.  2;  in  other  words, 


54 


HEBREWS, 


them  that  believed  not?    ^'  So  we  see  that  they  could  not 
enter  in  because  of  unbelief. 


the  heavenly  rest,  such  as  God  enjoys  in 
heaven.  See  note  on  the  11th  verse. 
II  To  them,  that  believed  not;  in  the  orig- 
inal, To  them  that  obeyed  7iot;  the  same 
class  mentioned  in  the  preceding  verse, 
them  that  had  sinned.  In  these  two 
verses,  the  im?nediate  cause  of  the  an- 
cient Israelites'  failure  to  attain  the 
promised  blessing  is  stated,  rather  than 
the  remote  cause,  the  latent  source, 
namely,  unbelief.  —  Anger  or  wrath, 
ascribed  to  God  in  this  paragraph,  and 
elsewhere,  is  not  a  sudden  and  tempo- 
rary passionate  excitement,  like  that 
which  agitates  men  under  provocations, 
and  which  impels  them  to  take  ven- 
geance, or  to  imprecate  curses,  on  those 
who  have  injured  them.  It  rather  re- 
sembles the  deep  sense  of  a  criminal's 
wrong-doing  and  ill-desert  which  is 
felt  by  a  judge,  or  executive  magis- 
trate, when,  through  an  unswerving 
regard  to  his  oflBcial  duty  as  a  minister 
of  public  justice  and  guardian  of  the 
rights  and  happiness  of  well-disposed 
members  of  society,  he  pronounces,  or 
executes,  the  just  doom  of  the  law, 
with  no  personal  gratification  in  so 
doing,  but  even  with  unfeigned  sor- 
row for  the  unhappy  fate  of  the  crimi- 
nal. God's  anger  is  his  abiding  dis- 
pleasure against  all  sin  and  his  sense 
of  the  ill-desert  of  those  who,  against 
the  just  claims  of  the  Creator  and  Ru- 
ler of  all,  who^is  sovereign  Goodness 
itself,  disregard  his  authority  and 
abuse  his  mercy.  When  sinfulness  is 
specially  manifested,  and  the  special 
goodness  of  God  towards  an  individual, 
or  a  generation,  is  grossly  abused,  it  is 
not  surprising  that  a  corresponding 
special  expression  is  made  of  God's 
sense  of  such  wrongfulness  and  ill- 
desert;  and  such  expression  requires 
the  strongest  terms  which  human  lan- 
guage employs,  and  the  strongest 
modes  of  asserting  God's  determina- 
tion to  inflict  a  righteous  retribution. 
Hence,  humanly  speaking,  he  is  angry, 
or  wroth ;  and  swears,  or  uses  the  lan- 
guage of  an  oath,  in  order  to  assure 
men  of  the  inevitableness  of  the  doom 
which  they  incur. 


19.  So  we  see;  literally.  And  we 
see,  or,  We  sec  also.  \\  They  could  not 
enter  in;  tliat  is,  into  his  rest,  the  rest, 
or  ceasing  from  labor,  into  which  God 
is  ropreseutod  as  having  entered.  ||  Be- 
cause of  unbelief .  The  immediate  cause 
of  the  Israelites'  failure  having  been 
mentioned  in  the  two  preceding  verses, 
the  source  whence  the  relapsing  into 
sin  proceeded,  is  now  presented; 
namely,  unbelief,  or  disbelief  of  the 
declarations  of  God,  an  evil  heart  of 
unbelief,  as  it  is  termed  in  the  l'2th 
verse.  Had  they  heartily  believed  his 
declarations  and  reposed  an  unwaver- 
ing confidence  in  him  for  their  fulfil- 
ment, they  would  not  have  disobeyed, 
and  would  not  have  perished  under  hia 
displeasure. 

CHAPTER  IV. 

The  fate  of  the  Israelites  who  per- 
ished in  the  desert  is  in  this  cliapter 
applied  directly  to  the  Hebrew  follow- 
ers of  Jesus,  as  a  ground  of  warning 
to  them  against  unbelief  and  disobedi- 
ence to  God;  for  the  promise  of  admis- 
sion into  HIS  REST  was  not  only  made  to 
those  ancient  Israelites,  who  were  the 
professed  people  of  God,  but  it  also 
remains  good  for  the  believing  and 
obedient  at  the  present  time. 

In  verses  l-lO  of  this  chapter  it  is 
maintained,  first,  that  those  who  are 
here  addressed  had  received,  as  well  as 
their  ancestors,  the  promise  of  enter- 
ing into  God's  rest.  Secondly,  that 
their  ancestors  failed  of  the  offered 
benefit  because  they  did  not  cherish 
faith  in  the  promise;  for,  thirdly,  this 
rest  is  the  recompense  of  believers,  ac- 
cording to  God's  declaration  in  the 
words.  They,  the  unbelieving  Israel- 
ites, shall  not  enter  into  my  rest;  a 
doom  pronounced  against  that  genera- 
tion of  unbelieving  Israelites,  although 
the  works  from  which  God  rested  were 
finished  at  the  creation;  a  clear  inti- 
mation that  THE  REST  still  continued 
at  that  time,  while  that  generation  of 
Israelites  was  on  earth,  as  a  recom- 
pense  for   some.      According   to   the 


CHAPTER   IV. 


^  Let  us  therefore  fear,  lest,  a  promise  being  left  us  of 
entering  into  his  rest,  any  of  you  should  seem  to  come  short 
of  it.  ^  For  unto  us  was  the  gospel  preached,  as  well  as 
unto  them :  but  the  word  preached  did  not  profit  them,  not 
being  mixed  with  faith  in  them  that  heard  it.  ^  For  we 
which  have  believed  do  enter  into  rest ;  as  he  said.  As  I 
have  sworn  in  my  wrath,  if  they  shall  enter  into  my  rest : 


same  declaration,  this  rest  is  the  rec- 
ompense of  believers,  fur  it  was  unbe- 
lievers who  were  debarred  from  it.  It 
is  maintained,  fourthly,  that  this  rest 
still  remains  as  the  recompense  for  the 
believing;  for,  long  after  the  time  of 
the  disobedient  Israelites,  namely,  in 
the  time  of  David,  God  marked  out  a 
certain  day  for  its  attainment  by  those 
who  should  obey  his  voice,  that  is.  To- 
day ;  so  that  the  settlement  of  the  peo- 
ple in  the  land  of  Canaan  under  Joshua, 
so  long  before  the  time  of  David,  could 
not  have  been  tub  kest;  and  hence,  it 
still  remains  for  the  people  of  God,  to 
be  entered  on  by  them  in  successive 
generations  when  their  earthly  labors 
are  ended. 

1.  Let  us  therefore  fear,  etc.  Let 
us,  therefore,  fear  lest,  a  promise  of 
entering  into  his  rest  still  remaining, 
any  one  from  among  you,  believers  in 
Jesus,  should  fail  of  it  as  did  your  fore- 
fathers.—  The  assertion,  tliat  there 
still  remains  to  the  believing  a  promise 
of  entering  into  God's  rest,  being  of 
prime  importance  in  order  to  admit- 
ting the  force  of  the  exhortation  cited 
in  the  preceding  chapter,  it  is  here 
made  a  matter  of  argument;  and  the 
Cimclusion,  as  stated  in  the  'Jth  verse, 
is  substantially  the  same  as  the  implied 
assertion  in  this  verse;  namely,  there 
remaineth  a  rest  for  the  people  of  God. 
II  His  rest;  the  rest  on  which,  speaking 
after  the  manner  of  men,  God  entered 
when  he  had  finished  the  creation,  Gen. 
ii.  2;  the  rest  in  heaven.  In  Ex.  xxxi. 
17,  the  strong  expression  is  used,  "  On 
the  seventh  day  the  Lord  rested  and 
was  refreshed."  ||  Seem  to  come  sh'irt 
of  it.  The  word  seem  is  not  here  par- 
ticularly emphatic,  as  though  convey- 
ing the  wish  that  no  one  might  even 


seem  to  come  short ;  but  it  is  used  ac- 
cording to  the  refinement  of  the  Greek 
style  of  address  as  a  mild,  conciliatory 
term,  in  order  to  avoid  apparent  arro- 
gance and  repulsiveness.  A  similar 
instance  occurs  in  xii.  11,  where  it  is 
said,  "  No  chastening  for  the  present 
seemeth  to  be  joyous  ;  "  and  in  1  Cor. 
xi.  16,  "  If  any  man  seem  to  be  con- 
tentious." In  our  ordinary  conversa- 
tion we  frequently  employ  the  words 
seem  and  appear  in  a  similar  manner. 
—  To  come  short  ofit;  literally,  to  have 
come  short  of  it.  In  accordance  with 
the  perfect  tense  here  used  in  the  orig- 
inal, the  writer  was  looking  forward  to 
the  time  when  the  bestowal  of  the 
promise  is  to  be  made,  and  when  those 
who  through  unbelief  and  disobedi- 
ence shall  have  forfeited  the  blessing 
will  indeed  appear  to  have  come  short 
of  it. 

2.  For  unto  us  was  the  gospel preacjied, 
etc. ;  more  correctly.  For  unto  us 
have  glad  tidings  been  announced  as  well 
as  unto  them;  that  is.  We  have  received 
the  joyful  promise  of  the  rest  as  well 
as  they.  ||  But  the  word  preached,  etc. ; 
more  correctly.  But  the  declaration 
which  they  heard  did  not  profit  them, 
because  they  did  not  have  faith  in  it. 

3.  For  we  which  have  believed  do  en- 
ter into  rest;  rather,  into  the  rest,  that 
rest  which  God  denominated  his  rest. 
Itiabelievers  who  enter  into  that  rest: 
THAT  REijT  is  the  recompense  for  be- 
lievers, as  appears  from  the  declara- 
tion, They,  the  unbelieving  Israelites, 
shall  not  enter  into  my  rest.  ||  Jf 
they  shall  enter,  etc.  This  is  the  He- 
brew formula  of  an  oath,  transferred 
to  the  Greek  version;  and  it  amounts 
to  a  most  ))ositive  assertion.  It  is 
rightly    translated  in  iii.  11,   "  They 

65 


S6 


HEBREWS. 


although  the  works  were  finished  from  the  foundation  of  the 
world.  ^  For  he  spake  in  a  certain  place  of  the  seventh  day 
on  this  wise,  And  God  did  rest  the  seventh  day  from  all  his 
works.  ^  And  in  this  place  again,  If  they  shall  enter  into 
my  rest. 

^  Seeing  therefore  it  remaineth  that  some  must  enter 
therein,  and  they  to  whom  it  was  first  preached  entered  not 
in  because  of  unbelief:  ^  again,  he  limiteth  a  certain  day, 
saying  in  David,  To-day,  after  so  long  a  time  ;  as  it  is  said, 


shall  not  enter."  ||  Although  the  works 
were  finished,  etc. ;  that  is,  God  thus 
and  at  that  time  spake  of  his  rest,  al- 
though the  works  from  which  he  rested 
were  finished  at  ending  the  creation; 
that  rest,  then,  was  still  abiding,  as  a 
recompense  to  be  bestowed  on  some 
men. 

4.  For  he  spake  in  a  certain  place, 
etc.  In  proof  that  God  entered  on  his 
rest  at  terminating  the  work  of  crea- 
tion, the  passage  in  Gen.  ii.  2  is  pro- 
duced; and  the  term  rested  in  this 
quuttid  passage  is  considered  as  ex- 
plaining the  words  viy  rest  in  the  oath 
uttered  against  the  unbelieving  Isra- 
elites. 

5.  And  in  this  place  again,  If,  etc. 
The  language  of  the  oath  is  now  em- 
ployed for  the  additional  purpose  of 
confirming  the  thought  that  the  rest  is 
to  be  bestowed  on  believeus  ;  for  it 
was -of  the  unbelieving  Israelites  that 
God  said,  They  shall  not  enter  into  my 
rest.  —  The  language  of  this  doom 
serves  the  twofold  purpose  of  showing, 
first,  in  the  3d  verse,  that  believers  are 
to  enter  into  the  best;  and,  secmidly, 
in  the  5th  verse,  that  believers,  and 
believers  only,  are  to  enter  into  this 
rest. 

6.  The  thought  that  the  rest  still 
CONTINUES  for  bestowal  on  believers  is 
next  presented.  —  Sceiiig  therefore  it  re- 
maineth, etc.  Since,  then,  it  remains 
that  some  are  to  enter  into  this  rest 
(else  God  would  not  have  spoken  of  it 
as  that  into  which  believers  enter,  and 
from  which  unbelievers  are  debarred), 
and  since  they  who  formerly  received 
the  joyful  tidings,  namely,  the  unbe- 
lieving Israelites,  entered  not  into  it, 
God  specified  at  a  subsequent  time  (as 


appears  in  the  next  verse)  another  day 
during  which  this  rest  might  be  se- 
cured. II  They  to  whom,  it  was  first 
preached;  more  properly.  They  who  for- 
merly received  the  joyful  tidings.  II  Be- 
cause of  unbelief;  literally,  because  of 
disobedience. 

7.  Again;  that  is,  at  a  still  later 
period  of  time,  after  having  debarred 
the  disobedient  Israelites  from  the 
REST.  —  In  many  editions  of  the  Eng- 
lish version  a  parenthesis  is  here  used, 
embracing  verses  7-10.  This  was  in- 
serted by  the  translators,  but  errone- 
ously, as  it  impairs  the  proper  connec- 
tion of  the  passage.  The  word  again, 
with  which  the  7th  verse  commences, 
was  designed  to  introduce  the  thought 
that  God  had,  long  after  the  time  of 
the  unbelieving  generation,  called  the 
attention  of  men  to  this  rest  still 
again,  and  specified  a  certain  day,  or 
time,  for  securing  it.  ||  He  li7nitcth; 
more  properly.  He  niarhcth  out,  ap- 
pointeth.  \\  Saying  in  David;  in  and 
through  David.  —  The  9oth  Psalm, 
here  referred  to,  is  in  tho  Septuagint 
Greek  version  of  the  Old  Testament 
ascribed  to  David.  ||  To-day.  Ac- 
cording to  the  original,  this  word 
ought  to  have  been  placed,  in  the 
translation,  immediately  after  the 
words  a  certain  day,  since  it  mentions 
the  day,  or  time,  in  which  tho  rest,  as 
still  promised  to  believers,  might  be 
made  sure  of;  namely.  To-day,  while 
the  voice  of  God  still  addresses  us;  so 
long  as  the  term  To-day  can  be  em- 
ployed, so  long  the  rest  continues  an 
object  of  promise.  ||  After  so  long  a 
time;  that  is,  so  long  a  thne  as  from 
tho  denunciation  in  the  desert  to  the 
exhortation  by  the  psalmist  David.  Tb*! 


CHAPTER   IV. 


57 


To-day  if  ye  will  hear  his  voice,  harden  not  your  hearts. 
*For  if  Jesus  had  given  them  rest,  then  "would  he  not  after- 
ward have  spoken  of  another  day.  ^  There  remaineth,  there- 
fore, a  rest  to  the  people  of  God.     -^^  For  he  that  is  entered 


rest  still  remained  in  David's  time  as 
an  object  to  be  sought;  and  it  still  re- 
mains so  long  as  To-day  continues.  It 
is,  therefore,  so  long  as  life  endures,  a 
still  future  rest.  Compare  2  Cor.  vi.  2, 
"  Now  is  the  accepted  time ;  now  is  the 
day  of  salvation."  ||  As  it  is  said;  leath- 
er, according  to  the  more  correct 
editions  of  the  Greek  Testament,  As  it 
has  been  before  said;  namely,  in  iii.  15. 

—  It  is  an  obvious  reflection,  that  if 
we  fail  to  secure  this  during  the  time 
which  God  has  appointed  for  our  se- 
curing it,  the  failure  is  irreparable  ! 
We  incur  a  loss  which  can  never  be 
retrieved  ! 

8.  For  if  Jesus,  etc.  The  word  Je- 
sus signifies  here,  as  also  in  Acts  vii. 
45,  Joshua,  who  after  the  death  of  Mo- 
ses led  the  Israelites  into  Canaan  and 
divided  the  country  among  them.  The 
Hebrew  name  Joshua  can  bo  e.xpressed 
in  the  Greek,  the  original  language  of 
this  epistle,  only   by  the  name  Jesus. 

—  Since  the  rest  was  still  an  object  of 
promise  in  the  time  of  David,  it  is  evi- 
dent that  the  settlement  of  the  people 
in  Canaan  under  Joshua,  so  long  a 
time  before  David,  was  not  the  rest; 
for  if  Joshua  had  led  them  into  the  rest 
God  would  not,  after  the  time  of 
Joshua,  have  spoken  of  another  day  in 
which  the  rest  might  be  gained.  But 
as,  long  after  the  age  of  Joshua,  men 
were  cautioned  against  failing  of  it, 
and  another  definite  time  was  marked 
out,  so  late  as  the  age  of  David,  in 
which  it  might  be  secured,  that  rest 
still  remains  to  be  gained  or  to  be  lost. 
II  Then  Would  he  not  have  spoken,  etc. ; 
then  God  would  not  have  spoken  of 
ajiotherdnj  during  which  the  rest  might 
bo  secured.  Yet  he  did  speak,  in  the 
time  of  David,  so  long  after  Joshua's 
time,  of  another  day. 

9.  There  remaineth,  therefore,  a  rest, 
etc.  Hence  it  is  evident  that  there 
stdl  remains  a  sacred  resting  to  the 
pL'ople  of  God.  This  conclusion  fol- 
lows from  the  preceding  reasoning,  and 


is  in  agreement  with  the  promise  al- 
luded to  in  the  first  verse;  and,  in  ac- 
cordance with  the  language  of  the 
psalmist,  To-day  is  still  the  time  ia 
which  it  is  to  be  sought.  — A  rest.  The 
original  word  for  rest  here  used  is  a 
different  one  from  that  which  occurs  ia 
preceding  verses.  It  is  formed  from 
tho  original  term  for  sabbath;  if  trans- 
ferred to  our  language,  it  would  be 
sabbatism,  and  it  signifies  sabbath-keep- 
ing, or  ceasinrj  from  labor.  It  was  natu- 
rally suggested  by  tho  use  made,  ia 
preceding  verses,  of  the  seventh  day, 
as  that  on  which  God  ceased,  or  rested, 
from  the  work  of  creation,  and  which 
he  set  apart  as  thenceforth  to  be  a  day 
for  man's  resting  from  ordinary  earthly 
labors.  It  is  not  only,  hero,  equiva- 
lent to  the  word  elsewhere  used  in  this 
connection  for  rest,  but  was  probably 
designed  to  intimate  a  resemblance  be- 
tween the  heavenly  rest  and  the  sab- 
bath-repose from  the  labors  and  cares 
of  earthly  life;  those  labors  and  cares 
being  wholly  and  forever  laid  aside  at 
a  person's  entering  on  the  heavenly 
rest,  or  heavenly  sabbath-keeping,  like 
as  they  are  partially  and  temporarily 
laid  aside  on  each  weekly  sabbath. 

10.  For  he  that  is  entered,  etc.  That 
rest  still  remains;  for  it  is  to  be  en- 
tered on  after  the  labors  of  earth  are 
terminated,  according  as  God  entered 
on  /ii6-  rest  after  completing  the  work 
of  creation.  \\  His  rest;  God's  rest,  that 
on  which  God  entered,  and  which  he 
has  called  my  rest.  The  man  who 
has  entered  on  that  rest  ceased  himself 
from  his  earthly  works  just  as  God  did 
from  his  own  works. — That  rest  is  rest 
in  heaven  for  the  people  of  God  when 
their  earthly  labors  are  ended.  "  Bles- 
sed are  the  dead  which  die  in  the  Lord: 
Yea,  saith  the  Spirit,  that  they  may 
rest  from  their  labors,"  Rev.  xiv.  13. 
—  Yet  this  rest  is  not  a  state  of  inac- 
tive repose.  On  tho  contrary,  as  Gi.d, 
though  "  he  rested  from  all  liis  work," 
Gen.   ii.   2,  yet  "  worketh   hitherto," 


58 


H  E  B  R  E  AV  S 


into  his  rest,  he  also  hath  ceased  from  his  own  works,  as 
God  did  from  his. 


John  V.  17,  so  they  who  "  rest  from 
their  labors  "  on  earth  cease  not  from 
unwearying  activity  ia  doing  the  will 
of  God.  — This  passage,  it  may  be  re- 
marked in  passing,  is  incompatible 
with  the  notion  that  the  human  soul 
sinks,  at  the  death  of  the  body,  into  a 
state  of  sleep,  or  of  unconsciousness. 
It  plainly  teaches  that  at  death,  which 
terminates  the  labors  of  earth,  a  rest- 
ing in  heaven,  comparable  to  the  state 
in  which  God  is,  awaits  the  truly 
pious. 


As  the  paragraph  embracing  verses 
1-10  is,  in  our  common  English  ver- 
sion, singularly  imperfect,  it  seems 
desirable  to  present  the  following  free 
translation  of  it:  — Let  us,  then,  fear 
lest,  a  promise  of  entering  into  his  rest 
still  remaining,  any  one  from  among 
you  may,  at  last,  seem  to  have  come 
short  of  it.  For  we  have  received,  as 
well  as  they,  the  joyful  message:  but 
the  declaration  of  God  which  they 
heard  did  not  profit  them,  not  being 
mixed  with  faith  in  them  that  heard  it. 
For  wo  enter  into  the  rest  who  have 
believed ;  according  as  he  spake,  So  I 
sware   in   my  wrath,  They  shall   not 

ENTER     INTO     MY     REST.       And    this    he 

said  at  that  period,  though  the  works 
from  which  ho  rested  were  finished 
from  the  foundation  of  the  world;  for 
he  has  somewhere  said  concerning  the 
seventh  day,  And  God  rested  on  the 
seventh  day  from  all  his  works.  And 
that  BELIEVERS  are  to  enter  into  his 
rest  appears  again  from  this  passage, 
They,  the  unbulieving  Israelites,  shall 
not  enter  into  my  rest.  — Since,  then, 
it  remains  that  some  are  to  enter  into 
it,  and  they  who  formerly  received  the 
joj'ful  message  entered  not  into  it,  on 
account  of  disobedience,  God  again 
marks  out  a  certain  day,  namely,  To- 
day, saying  in  David,  after  so  long  a 
time  from  the  age  of  the  unbelieving 
Israelites,  as  has  before  been  said,  To- 
day, if  ye  shall  hear  his  voice,  harden 
not  your  hearts.  The  rest,  then,  still 
remained  in  the  days  of  David  as  fu- 


ture and  as  an  object  of  promise ;  for 
if  Joshua  had  led  the  people  into  the 
REST,  God  would  not  have  afterward 
spoken  of  another  day  as  a  time  for 
gaining  it.  There  certainly,  then,  re- 
mains a  rest  to  the  people  of  God ;  for 
one  who  has  entered  into  His  rest 
ceased  from  his  earthly  works  as  God 
did  from  his  own  works. 

In  the  several  passages  of  the  Old 
Testament  which  relate  to  the  debar- 
ring of  the  rebellious  Israelites  from 
the  land  of  Canaan,  and  which  employ 
the  term  rest  in  reference  to  the  settle- 
ment of  the  people  in  that  country, 
Num.  14th  chapter,  and  xxxii.  10-13 ; 
Deut.  iii.  20;  xii.  9,  10;  xxv.  19;  Josh, 
i.  13,  I'j;  xxi.  44,  no  mention  is  made 
of  such  an  extension  of  thought  con- 
cerning that  land  and  the  resting  in  it 
as  to  show  that  the  heavenly  land,  or 
heavenly  rest,  was  understood  by  the 
ancient  Hebrews  as  included  in  it.  Tha 
representations  and  arguments  in  Heb. 
iii.  18,  19,  iv.  1-10,  proceed,  however, 
on  the  principle  that  this  extension  of 
thought  was  apprehended  by  them. 

Perhaps  this  may  be  accounted  for 
by  the  consideration  that,  in  the  prog- 
ress of  religious  knowledge  and  of  ac- 
quaintance with  the  Scriptures,  and 
particularly  after  the  gospel  began  to 
reflect  light  on  the  Old  Testament,  re- 
ligious teachers  came  to  perceive  the 
greater  comprehensiveness  of  the  word 
of  God  than  was  obvious  at  first  read- 
ing, and  they  detected  under  the  lit- 
eral expression  a  remote  significance 
of  spiritual  and  eternal  things. 

Perhaps,  again,  it  may  be  justly 
said,  that  all  the  temporal  recompenses 
to  be  awarded  to  the  Jews,  as  a  people 
and  as  individuals,  were  in  reality  only 
emblems  of  the  eternal  recompenses  in 
reserve  for  them;  and  that  this  mode 
of  understanding  the  Scriptures  was 
apprehended  at  an  early  period  of  the 
nation. 

Still  another  view  may  be  takea, 
which  agrees  with  the  spiritual  mode 
of  understanding  the  pTrnnined  ifU  as- 
sumed in   this  part  of  the  epistle.  — 


CHAPTER    IV. 


59 


"  Let  us  labor  therefore  to  enter  into  that  rest,  lest  any 
man  fall  after  the  same  example  of  unbelief.  "  For  the 
word  of  God  is  quick  and  powerful,  and  sharper  than  any  two- 


Though  tho  rewards  promised  to  the 
Israelites  in  ease  of  their  obedience  to 
the  divine  commands  were  temporal, 
yet  the  obedieuco  required  of  them 
and  promised  by  them  was  a  genuine 
obedience  springing  from  supreme  lovo 
to  God.  It  was  not  an  external  and 
ccromouial  obedience  only;  but  as 
truly  the  sincere  obedience  of  the  heart 
as  is  that  required  by  the  gospel.  Now, 
with  such  a  spirit  towards  God  as  this 
would  indicate  on  the  part  of  the  obe- 
dient, the  merely  temporal  rewards 
would,  of  course,  be  inadequate:  they 
would  be  suitable  while  the  persons 
should  remain  in  this  temporal  state; 
but  on  their  departure  to  the  unseen 
world,  only  the  heavenly  recompenses 
would  be  suitable,  and  these  would 
certainly  bo  given.  In  the  divine 
mind,  then,  the  ultimate  and  eternal 
blessings  were  as  really  designed  to  be 
bestowed  as  the  present  and  temporal. 
Hence,  a  sacred  writer,  commenting  on 
passages  of  the  ancient  Scriptures,  a 
long  time  after  the  period  alluded  to 
in  them,  might  be  expected  to  leave 
quite  out  of  account  the  present  and 
temporal  recompense,  and  bring  into 
prominence  the  spiritual  and  eternal, 
as  the  ground  of  encouragement  and 
warning.  That  the  radical  ditference 
between  the  righteous  and  the  wicked 
is  found  in  the  Old  Testament,  that  a 
truly  spiritual  obedience  was  required 
in  the  Old  Testament,  and  that  cordial 
penitence  for  transgression  was  re- 
quired and  graciously  accepted  by  God 
in  those  early  times,  and  that  ceremo- 
nial service  without  such  penitence 
could  not  avail  for  recovering  the  lost 
favor  of  God,  must  be  evident  to  every 
attentive  reader  of  the  Pentateuch  and 
the  other  historical  books,  of  the 
Pi'alms,  of  Isaiah,  Jeremiah,  and  the 
other  prophets.  And  since  the  service 
which  God  required  was  a  service  of 
the  whole  heart,  it  is  not  surprising 
that  he  purposed  to  recompense  the 
obedient  Israelites  not  only  with  a 
quiet  gettloment  in  Canaan,  but  also 


with  REST  IN  HEAVEx;  and,  conse- 
quently, that  the  unbelieving  and  dis- 
obedient Israelites  were  debarred,  not 
only  from  Canaan,  but  also  from 
heaven. 

11.  Let  us  labor  therefore,  etc.  Since, 
then,  the  promise  of  entering  into  that 
REST  still  remains,  let  us  bo  in  earnest 
to  gain  it.  Compare  vi.  11,  12;  2  Pet. 
i.  lU.  II  Lent  any  man  fall,  etc.;  lest 
any  one  fall  into  destruction  as  did  the 
disobedient  Israelites.  Comparo  verso 
1.  —  Unbelief;  literally,  disobedience. 

12,  13.  This  incitement  to  give  all 
diligence  for  attaining  to  the  heavenly 
rest  is  further  enforced  by  the  consid- 
eration that  divine  truth,  as  delivered 
from  God  to  man,  has  in  it  life  and 
energy,  and  penetrates  to  the  inmost 
soul,  judging  the  very  thoughts;  that 
nothing  is  concealed  from  God;  all 
things  are  open  to  his  inspection.  — 
For  the  utjrd  of  God;  the  messages 
of  God  to  men;  his  revealed  will,  par- 
ticularly the  system  of  divine  di^ctriue 
by  the  Son  of  God.  Compare  xiii.  7. 
II  Is  quick.  The  term  quick  in  the  Bi- 
ble has  the  sense  of  livmj.  The  word 
of  God  is  not  a  dead  mass  of  instruc- 
tions, incapable  of  acting  on  men'a 
souls,  ministering  nothing  to  their 
spiritual  life.  On  the  contrary,  it  is  a 
living  agency,  and  wakes  to  ready  ac- 
tivity the  dormant  powers  of  men. 
II  And p,werlul;  full  of  energy,  effec- 
tive in  producing  results.  The  gospel, 
thus  powerful,  secures  to  those  who  obey 
it  the  heavenly  rest  as  the  appropriate 
result  of  their  faith  in  its  promises  and 
their  obedience  to  its  directions:  it 
also  effectually  debars  from  that  rest 
those  who  are  not  in  good  earnest  seek- 
ing it,  but  are  neglecting  the  great 
salvation.  To  the  one  it  is  a  savor  of 
life  unto  life;  to  the  other,  of  death 
unto  death.  Compare  2  Cor.  ii.  15,  16. 
Obedience  to  the  gospel  tends  directly 
and  strongly  to  produce  fitness  for  sal- 
vation, while  those  who  obey  it  not  be- 
come "thereby  fitted  to  destruction," 
Kom.  ix.  22.     ||  Sharper  than  any  two' 


60 


HEBREWS, 


edged  sword,  piercing  even  to  the  dividing  asunder  of  soul 
and  spirit,  and  of  tlie  joints  and  marrow,  and  is  a  discerner 
of  the  thoughts  and  intents  of  the  heart.  ^^  Neither  is  there 
any  creature  that  is  not  manifest  in  his  sight :  but  all  things 


edged  sword;  a  sword  which  cuts  both 
ways,  and  therefore  does  sare  execu- 
tion. This  comparison  is  made  in  or- 
der to  illustrate  the  power,  or  effective- 
ness, of  the  word  of  God;  it  more 
surely  executes  its  purpose  of  mercy 
and  of  judgment  than  does  a  double- 
edged  sword  answer  the  purpose  of  a 
man  who  skilfu41y  wields  it.  ||  Pierc- 
ing even  to  the  dividing  asunder  of  soul 
and  spirit.  The  idea  of  a  sword  is  still 
further  employed  to  illustrate  the  pene- 
trating, scrutinizing  quality  of  divine 
truth.  The  word  of  Ood  pierces  deeply 
into  man;  it  penetrates  through  the 
surface  even  to  the  dividing  of  the 
Boul  asunder  and  to  the  dividing  asun- 
der of  the  spirit.  A  two-edged  sword 
pierces  through  the  flesh  and  sundei'S 
it  :  the  word  of  God,  sharper  than  that, 
penetrates  to  the  interior  of  man's  na- 
ture, dividing,  as  it  were,  the  sentient 
soul,  that  is,  the  seat  of  man's  natural 
life  and  impulses;  dividing  asunder, 
also,  the  spirit,  that  is,  the  rational 
and  moral  part  of  man.  The  idea  is 
that  of  close  scrutiny,  a)id  of  gaining 
access  to  the  very  inmost  of  man's 
heart  and  causing  it  to  feel  the  power 
of  divine  truth.  ||  And  of  the  joints 
and  marrow;  another  mode  of  express- 
ing the  same  thought.  The  word  of 
God  is  sharper  than  a  two-edged  sword ; 
for  while  a  sword  pierces  and  sunders 
the  flesh,  the  word  of  God  goes  so  deep 
into  the  soul,  with  its  scrutinizing 
power,  that  its  operation  may  be 
likened  to  that  of  dividing  the  joints 
of  a  living  body,  yea,  even  of  pene- 
trating through  the  bones  to  the  mar- 
row and  dividing  even  that. — The 
dividing  of  joints  and  marrow  may  have 
been  a  proverbial  expression,  of  a  hy- 
perbolical character  (such  as  common 
sayings  frequently  are;  compare  our 
Lord's  simile,  in  Matt.  xix.  24,  of  a 
camel  going  through  the  eye  of  a 
needle),  as  if  one  should  conceive  of  a 
Bword  capable  of  penetrating  through 
bones  into  the  marrow.     If  it  were  a 


proverbial  expression,  its  use  after  tho 
mention  of  soul  and  spirit,  more  im- 
portant and  deeper  parts  of  man,  is 
natural,  as  a  colloquial  and  intensive 
mode  of  repeating  the  thought.  ||  And 
is  a  discerner  of  the  thoughts  and  intents 
of  the  heart.  The  word  discerner  is  here 
used  in  its  primary  sense  o{  distinguish- 
ing, or  discriminating,  between  several 
things.  The  word  of  God  makes  a  man 
examine  with  discrimination  even  his 
thoughts  and  designs;  he  is  made  to 
contemplate  them  from  a  moral  point 
of  view,  so  that  he  discerns  between 
what  is  right  in  them  and  what  is 
wrong.  He  is  thus  led  either  to  self- 
approbation  or  to  self-condemnation, ac- 
cording as  his  affections  and  principles 
are  in  harmony  with  the  will  of  God 
or  in  opposition  to  it;  and  thus,  from 
the  latent  operations  of  his  spirit,  as 
well  as  from  his  acts,  he  is  compelled 
to  form  his  judgment  of  himself.  — 
The  aim  of  this  passage  is,  to  impress 
the  certainty  that  God  penetrates  the 
inmost  soul  of  man,  taking  cognizance 
of  the  most  secret  purposes  and  mo- 
tives; that  in  executing  his  declara- 
tions nothing,  however  concealed  from 
man,  can  escape  his  notice;  that  the 
most  hidden  and  intricate  elements  of 
character  are  all  known  to  him.  With 
unerring  certainty  he  detects  every 
departure  from  his  will,  and  with  un- 
failing execution  gives  energy  to  his 
threatenings  against  sin.  —  The  word 
of  God  when  properly  apprehended, 
especially  by  an  awakened  conscience, 
is  seen  to  lay  its  demands  on  the  very 
thoughts  and  designs;  it  penetrates  so 
deeply  as  to  reach  even  them,  and  to 
pass  judgment  on  them.  It  extends  to 
the  very  springs  of  human  action,  and 
passes  judgment  on  men  in  precise  ac- 
cordance with  their  latent  purposes 
and  motives. 

13.  Neither  is  there  any  creature  that 
is  not  manifest  in  his  sight.  And  there 
is  not  a  creature  unseen,  or  unoKserved, 
in  the  sight  of  God  :  nothing  app^^ra 


CHAPTER    IV. 


61 


ai'e  naked  and  opened  unto  the  eyes  of  him  with  whom  we 
have  to  do. 

"  Seeing  then  that  we  have  a  great  Iligh-priest,  that  is 
passed  into  the  heavens,  Jesus  the  Son  of  God,  let  us  hold 
fast  our  profession.  ^"  For  we  have  not  a  High-priest  wliieh 
cannot  be  touched  with  the  feeling  of  our  iniirmities  ;  but 


before  him  in  a  false  light:  all  things 
lire  naked  and  laid  bai'o  to  the  eyes  of 
kun  with  u'h^m  we  have  to  do,  of  that 
Being  who  lays  on  us  his  commands, 
who  will  call  us  to  account  and  dispose 
of  us  in  perfect  agreement  with  his 
declarations.  ||  Opened.  The  word 
thus  translated  is  singularly  expres- 
sive, being  doi'ived  from  the  word 
which  signifies  neck,  and  suggested  by 
the  action  of  a  person  who  suould  seize 
another  by  the  throat  and  force  his 
head  back,  thus  laying  bare  his  neck, 
and,  in  countries  where  the  upper 
dress  is  loose,  his  breast.  Thus  com- 
pletely laid  bare  to  the  inspection  of 
(jtod  are  all  things.  Compare  Ps. 
cxsxix.  1-12. — The  insidious  nature 
pf  unbelief,  working  out  its  fatal  re- 
sults without  alarming  its  victim,  is 
silso  strongly  intimated,  as  well  as  the 
Dmniscience  of  God  in  detecting  its 
lurking  places  and  subjecting  it  to  his 
righteous  judgment. 

14-lG.  The  view  just  presented  of 
the  word  of  God  naturally  awakens 
solicitude,  lest  when  brought  to  the 
test  we  may  fail  of  his  approval.  The 
consciousness  of  our  liability  to  sin 
and  of  the  inherent  weakness  of  our 
hearts  directs  our  thoughts  to  our  great 
High-priest  in  heaven,  who  knows  our 
intirmitios  and  can  feel  for  us  in  re- 
spect to  them.  With  confidence  in  him 
we  may  come  to  the  throne  of  grace,  to 
obtain  pardoning  mercy  and  to  find 
grace,  or  favor,  in  securing  to  our- 
selves opportune  aid,  help  that  meets 
our  difficulties  in  good  season,  and,  be- 
fore it  is  too  lato,  delivers  us  from 
danger.  —  Seeiiij,  then,  thit  we  have  a 
ijre.it  Hijh-priest.  In  view  of  the  strict 
regard  which  God  maintains  for  his 
W(n-d,  and  of  t:ie  certainty  that  he  de- 
tects tile  m.ist  latent  sins,  the  writer 
again,  as  in  ii.  17,  18,  presents  the  en- 
couraging thought  that  wo  have  a 
High-priest  in  heaven,  Josus  the  Son 


of  God,  and  exhorts  to  a  steadfast 
maintenance  of-  our  avowal  of  confi- 
dence in  him.  ||  That  is  passed  into 
the  heavens;  literally,  who  has  gone 
through  the  heavens;  that  is,  gone 
through  the  visible  heavens  up  to  the 
throne  of  God,  and  is  there  acting  in 
behalf  of  his  followers,  procuring  for 
them  mercy  and  aid  in  their  trials. 
The  thought  is  substantially  the  same 
as  in  ix.  '24,  where  Christ  is  said  to 
have  entered  "  into  heaven  itself,  now 
to  appear  in  the  presence  of  God  for 
us."  See,  also,  i.'i,  where  Christ  is  said, 
after  having  made  expiation  for  sins, 
to  have  taken  his  seat  at  the  right 
hand  of  the  Majesty  on  high ;  also,  i. 
13;  xii.  2.  Compare  Mark  xvi.  19. 
II  Let  us  hold  fast  our  profession;  our 
profession  of  faith  in  Jesus  as  the  Son 
of  God  and  our  High-priest.  Compare 
iii.  1;  also,  x.  23,  which  enjoins  an 
unwavering  profession  of  the  hope  in 
Jesus. 

15.  The  sympathizing  spirit  of  .Je- 
sus the  great  High-priest  encourages 
in  his  followers  an  unwavering  confi- 
dence in  him.  —  For  we  have  not  an 
liijh-priest  which  cannot  be  touched,  etc. ; 
or,  agreeably  to  the  original  expres- 
sion, For  ive  have  not  a  High-priest  ivho 
cannot  sympathize  with  us  in  our  infirm- 
ities, who  cannot  feel  with  us  and  for 
us  in  our  infirmities.  — The  infirmities 
hero  spoken  of  are  both  the  sinful 
frailties  for  which  we  are  culpable,  and 
those  which  are  necessarily  incident  to 
the  pi'esent  state  and  circumstances  of 
human  beings  as  composed  of  body  and 
spirit,  as  liable  to  ignorance  and  error, 
and  constantly  meeting  with  tempta- 
tions to  sin  from  so  many  sources. 
Christ,  by  his  having  become  a  par- 
taker of  human  nature  in  this  world, 
has  become  able  to  feel  for  his  follow- 
ers in  their  circumstances  of  trial,  and 
to  have  a  priestly  pity  for  them  even 
in  their   sins.       ||  Was  in   all  point* 


•62  HEBREWS. 

was  in  all  points  tempted  like  as  loe  are,  yet  without  sin 
•"^  Let  ns  therefore  come  boldly  unto  the  throne  of  grace 
that  we  may  obtaiii  mei-cj^,  and  find  grace  to  help  in  time 
of  need.. 


tempted  like  as  we  are.  In  ii.  17,  Christ 
is  said  to  have  become  ia  all  essential 
respects  liko  men;  he  was,  conse- 
quently, liable  to  bo  tempted  in  all 
respects  like  them.  J>eing  on  earth  as 
truly  a  man  as  any  of  us,  he  was 
tempted  as  men  are,  by  Satan,  by  his 
human  adversaries,  and  by  his  pro- 
fessed friends.  Temptations  arose  from 
his  bodily  nature,  from  his  rational 
faculties,  from  his  emotional  suscepti- 
bilities, from  his  connections  with  his 
natural  relatives  and  with  men  to 
whom  he  was  intellectually  so  superior 
that  he  might  have  swayed  them  to 
the  accomplishment  of  the  most  daring 
and  ambitious  proji'cts,  had  ho  been 
willing  to  indulge  the  love  of  power 
and  pre-eminence  so  natural  to  man.  — 
That  Christ  was  really  tempted  and 
keenly  felt  the  force  of  temptations,  as 
well  as  endured  sulTerings,  while  on 
earth,  is  evident  from  this  passage,  as 
also  from  the  general  account,  in  the 
Gospels,  of  his  lifo  and  death.  What- 
ever difficult  questions  may  bo  raised 
from  the  peculiarity  of  his  being  the 
Son  of  God  while  yet  humbled  to  the 
level  of  humanity,  we  must  not  allow 
ourselves  to  lose  the  efficacy  of  the 
equally  scriptural  truth  that  he  was 
like  us,  that  ho  was  really  made  liable 
to  the  frailties  and  temptations  of 
which  men  have  experience,  and  doubt- 
less that  he  suffered,  on  account  of  his 
perfect  siulessness,  far  more  from  some, 
at  least,  of  the  temptations  which  as- 
sailed him  than  it  is  possible  for  us  to 
conceive  of.  ||  Yet  without  sin.  The 
likeness  of  Jesus  to  us  in  nature  and 
liabilities  was  as  close  as  it  could  bo 
without  sin.  lie  was  without  sin  as 
resulting  from  the  temptations  to 
which  he  was  subjected.  Temptation 
never  prevailed  over  him,  but  left  him, 
after  the  most  dire  and  insidious  con- 
flicts, as  free  from  sin  as  it  found  him. 
Ho  was  without  sin,  also,  as  being  en- 
tirely free  from  inclination  to  sin ;  his 
entire  moral  bent  was  against  it,  and 


was  unswervingly  towards  obedicuco 
to  the  will  of  his  heavenly  Father. 
Though  he  had  all  the  natural  suscep- 
tibilities by  which  temptation  over- 
comes us,  yet  these  were  always  coun- 
terbalanced by  his  unconquerable  love 
to  God  and  purpose  to  do  his  Father's 
will.  ^Vhen  the  prince  of  this  world, 
Satan,  came  to  him,  ho  found  nothing 
in  him,  .John  xiv.  30,  on  which  he 
could  successfully  operate,  and  he  re- 
tired invariably  foiled.  From  every 
conflict  with  temptation  Jesus  camo 
forth  unharmed  and  ready  for  new  con- 
quests. Compare  the  note  on  ii.  17. 
See  also  1  Pet.  ii.  21-23,  the  substance 
of  which  verses  is,  Christ  has  left  us  a 
perfect  example;  he  did  no  sin. — 
Though  Christ  was  without  sin,  he  yet 
know  by  experience  what  it  is  to  be 
tempted ;  ho  also  knows  by  experience 
whatstrongth  of  holy  feeling  and  pur- 
pose is  necessary  for  overcoming  temp- 
tations; ho  can,  therefore,  sympathize 
with  us  and  aid  us,  as  a  compassionate 
and  experienced  high-priest.  See  ii. 
18.  —  It  was  highly  important  to  give 
prominence  to  the  thought  that  Jesus 
was  without  sin;  as  this  was  a  point 
on  which  ho  differed  from  the  Jewish 
high-priests,  and  whicli  was  necessary 
for  maintaining  unimpaired  the  rever- 
ence due  to  him,  and  for  preventing 
the  slightest  suspicion  that  his  official 
work  might  not  have  been  acceptable 
to  God.  It  was,  also,  important  to 
affirm  that  though  ho  was  without  sin, 
yet  his  human  experience  capacitated 
him  to  feel  the  pity  which  a  high- 
priest  ought  to  feel  for  those  who  have 
been  drawn  astray  into  sin;  for  if  the 
high-priest,  who  is  entrusted  with  our 
interests  in  reference  to  God,  be  not 
compassionate  toward  us,  whence  can 
we  hope  for  pardon  and  acceptance  ?  — 
To  be  tempted  is  not  a  proof  that  we 
are  sinners;  sin  aousiiii  in  yielding  to 
temptation.  A  man  of  the  simplest 
and  strictest  integrity  may  be  strongly 
tempted  to  a  dishonest  act,  yet  he  may 


PART      TIIIKD. 

CHAPTERS  v.,  VI.,  VII. 


JESUS    CHRIST,  THE    IIIGH-PKIEST,  SUPEUIOK  TO  THE  LEVITICAL 
HIGH-PRIESTS. 

§  Requisites  for  the  high-pricstly  office,  v.  1-4.  §  These  requisites  found  in  Jesus,  v.  5-10.  §  Horta- 
tory section,  v.  11-14;  vi.  1-20.  —  Jj  Coincidences  between  Melchizedek  and  Christ,  vii.  1-3. 
§  Greatness  of  Melchizedelc  and  implied  greatness  of  Jesus  as  High-priest,  in  comparison  with  the 
Levitical  high-pi  iests,  vii.  4-10.  §  Imperfectness  of  the  Levitical  pi'iesthood  and  of  the  Mosaic  law; 
ahrugation  of  the  Law  and  establishment  of  the  Better  Dispensation,  vii.  11-19.  §  Superiority  of 
Christ's  priestlyod  further  asserted,  vii.  20-113. 


instautly  repel  the  temptation,  and  the 
honor  with  which  ho  thinks  of  a  dis- 
honest act  when  under  the  temptation 
may  bo  a  sure  safeguard  ay,'aiust  a 
similar  temptation. 

10.  Let  ux  thenfore  come  boldly  unto 
the  throne  of  grace.  God  is  here  repre- 
sented as  a  king  occupying  his  throne 
and  waiting  to  receive  petitions  from 
his  subjects.  His  throne  is  not  merely 
a  throne  of  holiness  and  justice,  but 
also  of  grace;  from  it  proceeds  an  an- 
swer of  favor  to  the  sincere  and  earnest 
suppliant.  To  this  throne,  since  we 
have  so  great  a  High-priest  at  the  right 
hand  of  God,  patronizing  our  .cause, 
■we  are  encouraged  to  come  boldly,  that 
is,  confidingly,  with  assurance  that 
God  i3  ready  to  bestow  all  needed  aid. 
II  Thtt  we  may  obtain  mercy,  etc.  The 
tlesign  of  applying  to  God  in  our  con- 
sciousness of  sins  and  of  temptations 
is,  that  he  may  mercifully  deal  with 
us,  freely  forgiving  our  sins  and  ex- 
tending to  us  grace,  or  favorable  re- 
gard, for  our  help  ill  time  of  need;  rath- 
er, agreeably  to  the  original,  opportune, 
seasonable,  ot  well-timed  aid ;  an  expres- 
sion which  covers  the  entire  grouud  of 
'  our  necessities,  and  which  assures  us 
that  the  aid  we  need  will  not  be  de- 
layed beyond  the  proper  time. 

Such  are  the  alfecting  tlioughts  with 
which  this  second  part  of  the  epistle 
closes,  in  remarkable  similarity  to  the 
close  of  the  first  part,  ii.  17,  18.  It  is 
also  interesting  to  observe,  at  this 
jjoint,  the  return,  with  some  enlarge- 
ment, to  the  ideas  with  which  this  part 


commenced;  for  in  iii.  1,  mention  ia 
made  of  Jesus  as  the  High-priest,  aud 
of  the  profession  of  having  received 
him  in  this  capacity;  in  iv.  14-10, 
is  a  renewed  mention  of  Jesus,  the 
Son  of  God,  as  the  great  High-priest, 
and  exhortation  to  hold  fast  this  pro- 
fession, in  view  of  the  matchless  fit- 
ness of  Jesus  to  occupy  that  relation. 
Again,  then,  we  see  the  topic  of 
Christ's  priesthood,  the  main  one  of  the 
epistle,  incidentally,  yet  attractively, 
suggested,  previously  to  the  full  con- 
sideration of  it  to  which  the  writer 
was  now  about  to  conduct  his  readers. 

PART  III. 
CHAPTERS      v.,    VL,     VII. 

JESUS  CHRIST,  THE  HIGH-PRIEST,  SU- 
PERIOR TO  THE  LEVITICAL  HIGH- 
PRIESTS. 

This  part  treats  of  Christ  as  tlie  fftf/Ji-priest  o/his 
Failowers;  a  topic  alri'ady  glancud  at  several 
times,  ii.  17,  IS,  iv.  14-iG,  and  evidently  de- 
Bi}i:ut'd  at  the  outset  ns  the  priiieipal  <ine  of  the 
epirftle.  It  is  introduced  by  a  prelimiuary  sec- 
tion touching- on  the  requisites  for  the  oflice  of 
high-priest,  and  showing  the  possession  of 
these  requisites  on  the  pai^  of  Je-sus,  v.  1-10. 
Tliis  is  followed  by  a  hortatory  ^.ection,  extend- 
ing through  the  6th  chapter. — The  high- 
pi-ie:^tly  office  of  Christ  is  then  resumed  for 
cunsidL-ration.  Since  Jcsns  was  to  be  a  priest 
accordiugto  the  rank  of  Melchizedek,  a  descrip- 
tion uf  Mehhizedek  is  given  as  a  basis  for 
showing  the  superiority  of  Jesus,  as  High- 
priest,  to  the  Levitical  high-priests.  —  He  is 
not  only  superior  to  them,  but  being  of  a  differ- 
ent order,  or  rank,  he  supersedes  th»-m ;  and.  by 
virtu-'  of  tliis  ehango  in  the  priesthood,  the 
wh'di-  Mosaic  economy  is  abrogated,  nndanew 
anil  Ix'ttiT  covenant  established  between  God 
aud  Ids  people,  vii.  l-2y. 

63 


CHAPTER    V. 

*  For  every  high-priest,  taken  from  among  men,  is  or- 
dained for  men  in  things  jjertoniinQr  to  God,  that  he  may 
ofler  both  gifts  and  sacrihces  for  sins  :  ^  who  can  haxe  eom- 


CHAPTER  V. 

There  is  an  intimate  connection 
of  thought  between  the  close  of  the 
second  part  and  the  opening  of  the 
third.  In  bringing  the  second  part  to 
a  close,  the  writer  reminds  us  that, 
since  we  have  a  great  High-priest  in 
heaven  who  feels  for  us  and  with  us  in 
our  temptations,  we  may  come  with 
assurance  to  the  throne  of  grace  to  ob- 
tain mercy.  The  very  idea  of  a  high- 
priest  acting  in  our  behalf  encourages 
us  to  come  before  God ;  for  every  high- 
priest,  as  being  taken  from  among 
men,  is  appointed  in  behalf  of  men  to 
procure  for  them  God's  mercy  and  fa- 
vor, V.  1.  The  mention  of  the  desir/n 
of  the  high-priest's  office  leads  at  once 
to  a  view  of  the  requisites  for  it; 
namely,  a  spirit  compassionate  to  hu- 
man infirmity  through  personal  expe- 
rience, and  a  special  call  from  God  to 
the  office,  v.  2-4.  These  requisites,  it 
is  then  shown,  are  found  in  Jesus,  v. 
6-10. — The  claim  that  Jesus  is  the 
High-priest  in  heaven  is  thus  substan- 
tiated, and  the  way  prepared  for  show- 
ing, in  due  time,  his  superiority  to  the 
Lcvitical  priests,  and  the  necessary 
consequences  of  the  high-priesthood's 
having  become  vested  in  him. 

1.  For.  This  word  forms  the  tran- 
sition from  the  preceding  to  the  present 
paragraph.  It  gives  a  ground  for  tlie 
statement  that  Jesus,  the  Iligh-priest, 
is  compassionate  to  his  followers,  and 
for  the  ex'nortation  to  come  to  the 
throne  of  grace;  /or  every  high-priest, 
as  being  a  man,  is  appointed  on  be- 
half of  men;  the  very  desir/n  of  the 
office  corresponds  with  the  statement 
and  the  exhortation.  ||  Every  hi'jh- 
priest;  that  is,  every  one  properly  so 
denominated,  every  one  who  properly 
performs  the  duties  of  his  office.  The 
standard  by  which  a  high-priest  would 
be  judged  of,  would  be,  of  course,  the 
Mosaic  law;  and,  consequently, agree- 


ably to  the  entire  connection  of 
thought  here,  Levitical  priests  are  had 
in  view.  |{  Taken  from  amnnj  mm; 
being  taken,  that  is,  as  being  taken, 
from  among  men.  The  fact  of  his  be- 
ing a  man  and  of  his  being  taken  from 
among  men  is  presupposed  in  his  ap- 
pointment to  the  office  of  high-priest, 
as  making  it  suitable  thjt  he  should 
be  ordained  for  men;  that  is,  that  he 
should  be  appointed  in  behalf  of  men 
in  their  concerns  with  God.  —  As  be- 
ing subjects  of  the  government  of  God", 
men  are  responsible  to  him;  and  as 
being  sinners,  they  are  liable  to  the 
penalties  of  his  law.  In  their  behalf, 
then,  as  thus  responsible  and  liable,  a 
mediating  high-priest  is  appointed, 
through  whom  the  mercy  and  grace  of 
God  may  be  extended  to  them.  That 
he  may  suitably  discharge  this  office, 
he  must  be  one  taken  from  among  ?nen. 
II  That  he  may  offer  bjth  gifts  and  sacri- 
fices.  These  terms  include  all  the  of- 
ferings made  to  the  Lord  as  required 
by  the  Mosaic  law;  but  hero  particu- 
larly those  which  had  reference  to  sins, 
and  which  were  designed  to  procure 
pardon  and  divine  favor  for  the  offerer. 
Tho  class  of  offerings  called  (jifts  in- 
cluded animals  as  well  as  productions 
of  the  ground  and  other  income;  and 
the  animals  thus  presented  to  the  Lord 
were  slain,  and  atonement,  or  recon- 
ciliation, was  thereby  olfected,  the  sin- 
fulness of  the  offerer  being  in  this  way 
acknowledged  and  confessed.  See  Lev. 
i.  2-5.  The  distinction  which  might 
be  made  between  yifts,  as  avowals  of 
gratitude  to  God  for  providential  bless- 
ings and  as  acknowledgments  of  his 
right  to  a  portion  of  all  income  for  the 
support  of  the  religious  service  and  of 
the  priests,  and  sacrifices,  as  propitia- 
tory offerings,  does  not  here  accord 
with  the  writei-'s  purpose.  It  is  evi- 
dently the  gifts  and  sacrifices  which 
were  offered  for  sins,  to  procure  remis- 
sion and  to  maintain  a  state  of  favor 


CHATTER    V. 


65 


passion  on  tlie  ignorant,  and  on  them  that  are  out  of  the 
way  ;  for  that  he  himself  also  is  compassed  with  infirmity. 
^  And  b}'  reason  hereof  he  ought,  as  for  tlie  people,  so  also 


with  God,  that  are  hero  meant.  ||  For 
sins;  that  is,  on  account  of  sins  com- 
mitted, so  as  to  procure  forgiveness 
and  reconciliation.  A  high-priest  is 
appointed  in  behalf  of  men,  to  otfer  on 
account  of  their  sins  gifts  and  sacri- 
fices. —  The  general  idea  of  sacrifices 
was,  that  the  offerer,  penitent  for  his 
transgressions,  acknowledged  his  ill- 
desert,  and  regarded  the  death  of  the 
animal  as  significant  of  what  ho  him- 
self deserved  at  the  hand  of  God,  and 
as  a  substitute  for  his  own  deserved 
sulFerings  in  such  a  souse  as  that,  in 
Consequence  of  it,  he  was  ransomed 
from  his  liability  to  punishment. 

2.  This  verse  presents  the  first  in- 
dispensable requisite  of  the  high- 
priest's  office;  namely,  a  spirit  of  com- 
passion for  frail,  sinning  men;  regard- 
ing them  with  pity,  and  ever  ready  to 
aid  them  in  recovering  the  favor  of 
God  and  the  path  of  obedience. — 
Who  C'ln  have  compassion;  who  can  be 
tender  in  spirit,  disposed  to  aid  a  trans- 
gressor in  seeking  forgiveness  and 
restoration  to  the  divine  favor;  not 
needlessly  severe  towards  an  offender, 
so  as  to  repel  him  and  discourage  the 
hope  of  mercy.  ||  On  the.  ijnorant  and 
on  them  that  are  out  of  the  way.  Not 
two  classes  of  men  are  hero  meant; 
but,  according  to  the  original,  the 
chxss  of  those  who  are  ijnorant  and 
errinj,  or  straying  from  the  right  path. 
The  term  ignorant  is  employed  as  a 
mild  expression  for  sinful,  somewhat 
as  we  use  the  word  errors  as  signifying 
misdemeanors  and  crimes.  This  use  of 
the  word  is  to  bo  traced  to  the  Old 
Testament,  which  made  a  distinction 
between  sins  of  ignorance,  that  is,  of 
mistake  or  of  inadvertency,  which 
nevertheless  needed  atonement  and 
pardon,  and  sins  of  presumption,  that 
is,  of  conscious  and  deliberate  trans- 
gression. For  this  latter  class  of  sins 
no  method  of  ),-rocuring  pardon  was 
appointed,  but  the  transgressor  must 
bo  put  to  death.  Thus  wo  read  in 
Num.  XV.  30,  31,  "The  soul  thatdoeth 
aught  presumptuously,  whether  ho  bo 


born  in  the  laud,  or  a  stranger,  the 
same  roproacheth  the  Lord;  and  that 
soul  shall  be  cut  off  from  among  his 
people.  Because  he  hath  despised  the 
word  of  the  Lord  and  hath  broken  his 
commandment,  that  soul  shall  utterly 
be  cut  off;  his  iniquity  shall  bo  upon 
him." — Transgressions  of  not  so  ag- 
gravated a  dye  belonged  to  the  other 
class;  yet  even  if  a  person  had  through 
real  ignorance  of  tlie  law  committed 
a  violation  of  it,  he  was  held  guilty, 
and  a  sacrifice  was  required  in  ac- 
knowledgment of  his  sin  and  ill- 
desert,  in  order  that  ho  might  become 
clear  of  guilt  and  receive  forgiveness. 
Compare  Num.  xv.  22-21);  Lev.  iv. 
2,  13,  22,  27;  v.  17-10.  —  A  corre- 
sponding use  of  the  word  errors,  more 
correctly  deeds  of  ignorance,  with  tlie 
meaning  of  sins,  occurs  in  Heb.  ix.  7. 
II  He  himself  also  is  coinpasscd  with  in- 
firmity; that  is,  moral  infirmity,  sin- 
fulness. To  be  compassed  with  infirm- 
ity, is  a  strong  expression  indicating 
a  person's  consciousness  of  his  sinful- 
ness, as  though  he  felt  it  pressing  on 
him  all  around  like  a  garment  wrap- 
ped about  him.  —  The  idea  is,  that  a 
high-priest,  notwithstanding  his  sa- 
cred relation  to  God  and  to  the  people, 
is,  like  other  men,  a  sinner;  ho  knows 
und  feels  himself  to  be  a  sinner  as  well 
as  the  individual  is  sinful,  or  the  peo- 
ple, in  whose  behalf  he  officiates.  He 
has  to  confess  that,  even  against  his 
better  judgment  and  his  wishes,  he  has 
not  an  iff'atud  p-;Wfr  o{  resistance  to 
natural  sinful  inclination,  lie  is  una- 
wares drawn  aside  from  obedience  to 
G(id,  and  feels  that  sin,  rather  than 
hidiness,  is  his  natural  bent.  It  may 
be  presumed,  then,  that,  being  a  man, 
ho  is  able  to  regard  men  with  tender- 
ness, as  knowing  that  he  himself  needs 
mercy  from  God  as  well  as  they. 

3.  And  liy  reason  hereof  he  ought, 
etc.;  on  account  of  this  infirmity,  in- 
herent in  his  nature  as  well  as  in 
theirs,  ho  must  offer  sacrifices  for  his 
own  sins  as  well  as  for  those  of  the 
people.     Ue  uceds  forgiveness  as  well 


66 


HEBREWS, 


foi-  himself,  to  offer  for  sins.  *  And  no  man  taketh  this 
honor  unto  himself,  but  he  that  is  called  of  God,  as  was 
Aaron. 


as  they;  and  the  favor  of  God  towards 
himself  can  be  obtained  in  no  other 
way  than  that  which  is  prescribed  for 
the  people.  See  Lev.  iv.  2,  3,  etc. ;  ix. 
2,  7,  8,15;  xvi.  3,  6,  11-14,  17.— The 
high-priest  must  oifer  the  sacrifice  in 
reference  to  himself  before  he  could  ac- 
ceptably offer  in  reference  to  the  peo- 
ple; since,  in  order  that  his  service  for 
the  people  might  be  acceptable,  he 
must  himself  be  in  a  state  of  favor 
with  God. 

4.  The  second  requisite  for  the 
ofiSce  of  high-piiest  is  now  given; 
namelj',  a  man  must  be  called  of  God 
to  the  ofBce,  not  talving  it  to  himself 
by  any  merely  human  impulse.  — And 
no  man  taketh  this  hmor  unto  himself,  etc. 
A  high-priest,  according  to  a  just  view 
of  his  position,  does  not  arrogate  the 
dignity  to  himself;  he  enters  not  on 
the  olhce  by  his  own  arrangement  or 
choice,  but  as  being  called  to  it  of  God. 
II  .As  was  Aaron;  as  also  Aaron,  the 
first  high-priest,  was  called  of  God. 
The  appointment  of  Aaron  to  be  chief 
or  high-priest,  was  by  the  direction 
of  God  to  Moses.  See  Ex.  xxviii.  1, 
"  Take  thou  unto  thee  Aaron  thy 
brother  and  his  sons  with  him  from 
among  the  children  of  Israel,  that  he 
may  minister  unto  me  in  the  priest's 
office,  even  Aaron,  Nadab  and  Abihu, 
Eleazar  and  Ithamar,  Aaron's  sons." 
—  The  sons  of  Aaron  and  their  de- 
scendants were  set  apart  by  divine  au- 
thority to  be  priests,  Ex.  xxviii.  1,  40, 
41;  xxix.  l-'J;  Lev.  vii.  36.  A  son 
of  the  high-priest  would  naturally  be 
his  successor  in  this  ofHce,  and  in  ordi- 
nary times  this  was  the  case,  though, 
as  there  was  no  divine  precept  on  that 
point,  this  son  was  not  always  his 
first-born.  This  original  appointment 
of  Aaron  and  his  descendants  to  the 
chief-priesthood  and  the  ordinary 
priestly  office  was  sufficient  for  coming 
generations;  a  repeated  divine  call  in 
every  succeeding  individual  instance 
was  not  requisite.  A  departure,  how- 
ever, from  the  regular  Levitical  suc- 
cession, or  an  appointment  Mide  from 


the  Levitical  law,  could  be  valid  on- 
ly as  emanating  from  God's  author- 
ity. —  The  entire  tribe  of  Levi,  to 
which  Aaron  belonged,  was  separated 
from  the  other  tribes  for  religious 
service;  all  the  males,  not  belonging 
to  the  family  of  Aaron,  were  assigned 
their  respective  duties  in  attendance 
on  the  priests  and  in  the  care  of  the 
tabernacle,  as  circumstances  should 
require.  Num.  i.  47-53;  iii.  5-9;  viii. 
14,  15,  19. — It  may  be  stated  as  a 
matter  of  historical  interest,  that  this 
divine  arrangement  in  regard  to  the 
priesthood  was  disregarded  during 
the  period  of  political  reverses  which 
befell  the  Jewish  nation  subsequently 
to  the  return  from  the  Babylonian  ex- 
ile. When  Antiochus  Epiplianes,  king 
of  Syria  from  the  year  175  to  ICG  be- 
fore Christ,  had  control  of  the  nation, 
he  "sold  the  office  of  high-priest  to 
the  highest  bidder.  In  the  year  152 
before  Christ,  Alexander,  king  of 
Syria, conferred  the  office  of  high-priest 
on  the  heroic  general,  Jonathan, 
whose  brother  Simon  was  afterwards 
created  by  the  Jews  both  prince  and 
high-priest.  His  posterity,  who  at  the 
same  time  sustained  the  office  of  kings, 
occupied  the  station  of  high-priest  till 
the  time  of  Herod,  who  took  the  lib- 
erty to  change  the  incumbents  in  that 
office  at  his  pleasure;  a  liberty  which 
the  Romans  ever  after  exhibited  no 
restraint  in  exercising."  Jahn's  Bibli- 
cal Archxolorjy,  §  306. 

5.  Having  presented  two  essential 
requisites  for  the  high-priestly  office, 
the  writer  next  proceeds  to  show  that 
these  requisites  meet  in  Christ.  As  it 
was  not  liis  purpo.se  at  this  point  of  the 
discussion  to  institute  a  comparison  be- 
tween the  Levitical  high-priests  and 
Christ,  he  does  not  here  give  promi- 
nence to  any  dissimilarities  between 
them  and  him,  but,  reserving  that 
point  for  future  treatment,  simply 
shows  that  the  true  ideal  of  a  high- 
priest  is  realized  in  Christ,  lie  also 
reverses  the  order  in  which  the  requi- 
sites  had    been   mentioned   and   first 


C II A  P  T  E  R    V. 


67 


*  So  also  Christ  glorified  not  himself  to  be  made  a  high- 
priest  ;  but  lie  that  said  unto  him,  Thou  art  my  Son,  to-day 
have  1  begotten  thee.  ^  As  he  saith  also  in  another  j^Zace, 
Thou  art  a  priest  for  ever  after  the  order  of  MelehLzedek. 


states  the  fact  that  Christ  was  ap- 
pointed by  the  Father  to  the  ofiice.  — 
Sj  alsii  Christ  (jlurified  7iut  himself,  etc. 
Ai  a  special  appointment  frem  God 
wat>  necessary  in  order  to  a  person's 
bccuujiiig  a  liigh-priest,  Cliristdid  not 
put  lui  th  a  claim  to  this  ofiice  by  as- 
seiting  for  liimself  superior  excel- 
lence; he  did  not  set  up  liimself  as 
eminently  worthy  of  it  on  tlie  ground 
of  personal  qualifications,  and  thus 
seek  to  bo  made  the  higli-priest.  Com- 
pare John  viii.  54.  Uut  his  Father 
appointed  him  to  this  station  of  glory, 
and  at  length  elevated  him  to  it 
through  the  sufferings  and  trials  of  his 
liunian  experience.  That  it  was  the 
Father  who  glorified  him  with  tliis 
oftico  appears  from  the  declarations 
which  he  had  made  to  Christ.  First, 
he  had  said,  as  in  Ps.  ii.  7,  "Thou  art 
my  Son;  this  day  have  I  begotten 
thee."  —  The  designation  of  Christ  to 
the  high-priesthood  seems  to  have 
been  regarded  as  implied  in  the  fact 
that  he  was  the  Son  of  God ;  in  other 
words,  Christ  was  the  Iligh-priest  by 
virtue  of  being  the  Son  of  God.  In 
what  way,  however,  the  sonship  of 
Christ  contains  his  api:)ointmeut  to  be 
Iligh-priest,  does  not  readily  appeaV. 
But  to  the  Hebrews  hero  addressed 
this  was  doubtless  clear.  The  views 
which  were  familiar  to  them  as  to  the 
relation  of  the  first-born  son  in  a  fam- 
ily might,  perhaps,  have  made  the 
statement  clear.  According  to  Jewish 
writers,  the  first-born  son  was,  before 
the  giving  of  the  Mosaic  law,  entitled 
to  the  right  of  discharging  the  priestly 
ofiice  in  the  family  to  which  he  be- 
longed. In  the  ]iatriarchal  times,  the 
father,  as  head  of  the  family,  was  the 
familv-priest;  but,  as  the  first-born 
Son  shared  in  the  honors  and  rights  of 
the  father,  so  likewise  ho  came  to  be 
regarded  as  the  priest  of  tlio  family. 
In  the  household  of  God,  then,  iii.  6, 
the  Sun  of  God,  called  the  First-born, 
i.  0;  Horn.  viii.  29;  Col.  i.  1.'),  and  the 


Only-begotten,  John  i.  14,  18;  iii.  16, 
18;  1  John  iv.  9,  would  easily  bo  con- 
ceived of  as  occupying,  by  virtue  of 
his  sonship,  the  relation  of  high-priest. 
What  would  be  thus  easily  appre- 
hended by  the  original  readers  of  this 
epistle,  corresponded  with  the  actual 
appointment  of  the  Father,  an  appoint- 
ment which  was  afterward  clearly  re- 
vealed, Ps.cx.  4;  Zech.  vi.  12,  13,  that 
his  Son  should  bo  the  Uigh-priest  of 
his  spiritual  family. 

6.  To  the  indirect  proof,  just  given, 
that  it  was  the  Father  who  had  con- 
ferred on  Ciirist  the  glory  of  the  high- 
priestly  office,  a  second,  and  direct, 
proof  is  now  added.  —  As  he  saith  also 
in  another  place;  namely,  Ps.  ex.  4. 
II  Thou  art  a  priest  forever,  etc.  Thi.S 
address  was  universally  understood  as 
made  to  Christ.  Compare  Matt.  xxii. 
41-45.  II  The  order  of  Mchhizedek ;  or, 
more  properly,  the  rank  of  Melchize- 
dek.  Christ  was  to  have  a  priestly  of- 
fice of  a  rank  like  that  of  Melchize- 
dek;  as  is  explained  in  vii.  15,  where 
Christ  is  spoken  of  as  a  priest  "  after 
the  similitude,"  that  is,  likeness,  "of 
Melchizedek."  —  He  was  to  be  a  priest 
forever;  an  abiding,  perpetual  priest, 
not  liable,  through  death,  or  any 
cause,  to  the  necessity  of  giving  placo 
to  another.  So  long  as  a  priestly  office 
for  the  people  of  God  shall  be  required, 
it  is  to  bo  held  by  the  Son  of  God  only. 
—  From  the  nature  of  the  case,  as  be- 
ing tiio  only  priest  thus  appointed,  and 
as  being  a  divinely  appointed  king, 
Ps.  ii.  (J,  as  well  as  priest,  the  Son  of 
God  is  the  IIiGn-priest.  —  The  particu- 
lars involved  in  the  resemblance  to 
Melchizedek  arc  not  here  unfolded  by 
the  writer,  as  he  was  not  now  institut- 
ing a  comparison  between  the  Leviti- 
cal  priests  and  Christ,  but  was  merely 
sustaining  the  position  that  Christ  was 
called  of  Ged  to  bo  ahigh-priest;  henca 
the  words  Thou  art  a  priest  are  hereth« 
specially  important  ones  as  meeting 
the  case   in   hand.     Still,  without  di- 


68 


HEBREWS 


'  Who  in  the  da3's  of  his  flesh,  when  he  had  offered  up 
prayers  and  supplications  with  strong  crying  and  tears 
unto  him  that  was  able  to  save  him  from  death,  and  was 


lating  on  the  particulars  contained  in 
the  latter  part  of  the  address,  it  was 
important  to  secure  for  this  declaration 
of  God  a  place  in  the  minds  of  the  He- 
brews. Their  reflections  on  it  would 
awaken  inquiry  and  prepare  them  to 
follow  the  writer  in  his  subsequent  de- 
velopment of  its  meaning.  It  con- 
tained a  fruitful  seed  of  thought  in 
reference  to  the  priestly  office  of  Christ. 
It  was,  indeed,  the  hinge  on  which 
turned  the  vast  difference  between  the 
Jewish  priests  and  Christ  the  High- 
priest  of  his  followers. 

7.  Having  now  seen  that  Christ 
was  exalted  to  the  office  of  High-priest 
by  appointment  of  the  Father,  wo  are 
next  led  to  contemplate  his  possession 
of  the  other  requisite  for  officiating  in 
behalf  of  men,  and  his  actual  entrance 
on  his  office.  He  is  able  to  feel  with 
and  for  those  in  whose  behalf  he  me- 
diates with  God;  he  can  sympathize 
with  them  in  their  sufferings  and  temp- 
tations, and  seek  mercy  for  them  as 
one  who  can  pity  them  even  when 
overcome  by  temptation  through  the 
weakness  of  their  moral  nature.  —  In. 
the  days  of  his  flesh;  while  a  partaker 
of  flesh  and  blood,  passing  through  the 
vicissitudes  of  this  frail,  mortal  state. 
His  days  on  earth  were  the  days  of  his 
flesh  in  distinction  from  the  state  in 
which  he  was  with  the  Father  before 
the  world  was  made,  John  xvii.  3,  24; 
also,  in  distinction  fi'om  the  state  to 
which  he  was  exalted  after  he  had 
humbled  himself  to  the  form  of  man  and 
become  obedient  even  to  the  death  of 
the  cross,  Phil.  ii.  9-11.  ||  Whc?i  he 
had  offered  up  prayers  and  supplications 
with  strong  crying  and  tears,  etc.  While 
the  entire  series  of  .sufferings  and  temp- 
tations which  our  Lord  endured  on 
earth  would  be  necessary  for  a  com- 
plete view  of  bis  human  experience, 
an  eminent  scene  of  suffering  and  obe- 
dience, namely,  that  which  passed  in 
Gethscmane,  is  here  selected  as  best 
adapted  to  sliow  the  very  trying  na- 
ture of  the  probation  to  which  he  was 
subjected,  the  intensity  of  the  anguish 


thus  occasioned  to  him,  and  the  thor- 
oughness of  his  obedience  to  his  heav- 
enly i"'ather.  The  appalling  scenes  in 
our  Lord's  earthly  life,  here  instanced, 
are  particularly  detailed  in  Matt.  xxvi. 
36-4G;  Mark  xiv.  32-j  J  ;  Luke  xxii. 
30-44.  Compare,  also.  Matt.  xx.  22; 
John  xii.  27.  As  the  obedience  of 
Jesus  was  not  completed  till  ho  expired 
on  the  cross,  all  the  indignities  and 
sufferings  which  ho  endured  at  his 
seizure,  his  condemnation,  and  on  tho 
cross,  must  also  be  included  in  the  list 
of  his  trials.  {{  And  was  heard;  was 
heard  favorably,  was  accepted.  He 
was  .accepted  in  his  prayer,  while  yet 
the  suffering,  both  that  which  he  was 
enduring  and  that  which  was  in  pros- 
pect, could  not,  according  to  the  de- 
sign of  God  and  his  own  purpose  in 
Coming  into  the  world,  be  averted.  His 
prayer,  breathed  forth  in  intense  an- 
guish, was  marked  by  submission  to 
the  divine  will,  Matt.  xxvi.  3'J,  42; 
Luke  xxii.  42;  John  xviii.  11,  more 
than  by  shrinking  from  distress  and  by 
desire  to  be  spared  tho  pain;  it  was 
therefore  acceptable.  Though  his  soul 
was  sorrowful  even  unto  death,  and  ho 
prayed,  saying,  "  Father,  if  thou  bo 
willing,  remove  this  cup  from  me,"  he 
immediately  added,  "  Nevertheless, 
not  my  will,  but  thine,  be  done,"  Luke 
xxii.  42,  thus  meekly  bowing  to  the 
will  of  God.  When,  in  consciousuess 
of  deep  trouble,  ho  was  for  a  moment 
considering  whether  he  should  pray  for 
deliverance  from  the  closing  sufferings 
of  his  earthly  course,  he  dismissed  the 
thought,  and  said,  "For  this  cause 
came  I  unto  this  hour;  Father,  glorify 
thy  name,"  John  xii.  27,  2S.  The 
prayer  of  Christ  in  his  agony  was  not, 
strictly  speaking,  a  prayer  for  deliv- 
erance from  thosu'.feriugs  the  pressure 
of  which  was  already  so  great;  it  was 
in  reality  a  prayer  that  the  will  of 
God  might  bo  done  throughout,  that 
the  Father  would  glorify  his  name 
through  his  suffering  Sou;  and  it  vir- 
tually contained  a  petition  that  the 
full  measure  of  needed  aid  might  bo 


CHAPTER    V. 


69 


heard  in  that  he  feared  :  ^  though  he  were  a  Son,  yet  learned 
he  obedience  by  the  tilings  whieh  he  suffered  :  ^  and  being 
made  perlcct,  he  became  the  author  of  eternal  salvation  unto 


granted  hiui.  His  prayer  was  heard; 
aad  ia  answer  to  it,  there  appeared  au 
angel  unto  him  from  heaven,  strength- 
ening him,  Luke  xxii.  43.  —  Let  the 
pervading  spirit  of  our  prayers,  also, 
jjo,  that  the  wise  and  gracious  purpose 
of  God  iu  respect  to  us  may  bo  ac- 
complished by  whatever  means  he  may 
appoint.  II  III  that  he  feared;  that  is, 
on  account  of  his  pious  fear  of  God, 
his  reverence  for  his  heavenly  Father. 
His  holy  fear  and  love  of  God  never 
gave  way,  and  he  was  consequently  in 
all  things  accepted  of  God. 

8.  Th'ju'jh  lie  were  a  Son,  yet  learned 
he  obedience,  etc.  Though  being  a  son 
and  most  tenderly  regarded  in  that  re- 
lation, it  was  yet  the  Father's  appoint- 
ment that  ho  should  bo  subjected  to 
trials  and  sufferings  that  ho  might  ' 
Icarn  by  experience  the  nature  and 
circumstances  of  human  obedience  to 
the  will  of  God,  and  the  difficulties  and 
hazards  which  it  must  encounter.  His 
spirit  of  obedience  was  thus  specially 
tested,  and  it  gathered  fresh  strength 
to  do  and  endure  all  the  will  of  God; 
it  was  carried  to  the  highest  perfection 
through  sufierings.  The  virtue  of 
Christ,  though  never  in  the  least  degree 
deficient,  was  yet  capable  of  increasing 
iu  strength  and  ability  to  resist  temp- 
tation; somewhat  as  it  is  said  in  Luko 
ii.  52,  "  he  increased  in  wisdom  and  iu 
favor  with  God  and  man."  Though  he 
was  his  Son, yet  God  saw  fit  to  adopt  suf- 
fering as  the  method  of  his  learning 
Completely  the  lesson  of  obedience  and 
the  method  of  effecting  a  connection  of 
sympathy  between  him  and  the  people 
of  God,  who  so  greatly  need  the  dis- 
cipline of  suffering  in  order  to  breali 
the  power  of  sin  in  them  and  to  fit 
them  for  heaven. — Since  the  sinless 
Son  of  God,  in  order  to  become  the  ef- 
foctutil  lligh-priest,  passed  through 
inconceivable  sufferings  on  the  way  to 
his  de-tined  glory,  well  may  his  fol- 
luwers  bear  with  acquiescence  the  suf- 
ferings which  infinite  Wisdom  .nppoints 
f(ir  bringing  them  to  the  full  enjoy- 
ment of  the  benefits  procured  by  the 


great  High-priest  in  their  deliverance 
from  sin  and  becoming  partakers  with 
him  in  the  heavenly  glory. 

9.  And  bcin'j  made  perfect,  he  be- 
came the  author,  etc. ;  and  having, 
through  his  sufferings,  become  per- 
fected in  the  capacity  of  a  high-priest,  ■ 
both  as  to  fitness  for  the  office  and  ex- 
altation to  it  iu  heaven,  ho  became 
the  author,  more  strictly  the  causer,  of 
eternal  salvation  to  all  who  obey  hiin. 
—  His  beiii!/  made  perfect  \i  to  be  ex- 
plained iu  the  comprehensive  sense 
mentioned  under  ii.  10.  It  embraces 
his  elevation,  after  having  been  raised 
from  the  dead,  to  the  perfect  dignity 
of  his  high-priestly  office  in  heaven. 
Compare  vi. '.iO ;  Lukexxiv.  2G.  Being 
thus  exalted  through  a  course  of  suf- 
ferings to  that  position  for  which 
those  sufferings  eminently  qualified 
him,  he  is  become  the  procuring  cause 
of  salvation  to  his  followers.  At  this 
point  wo  may  regard  him  not  only  as 
possessing  the  requisites  for  the  high- 
priesthood,  but  also  as  invested  with 
the  office.  —  Those  wlio  obey  him  are 
those  who  acknowledge  him  as  the 
great  High-priest  in  whom  they  truft 
for  acceptance  with  God,  and  as  their 
heavenly  Lord  to  whoso  authority  they 
bow.  No  particular  act  of  obedience 
is  here  specified  or  intended;  it  is  the 
spirit  of  obedience  to  Clirist,  a  regard 
to  his  will  in  all  the  relations  which 
he  sustains  to  us,  that  is  required. 
Without  this,  wo  are  not  his  followers, 
and  have  no  ground  for  expecting  to 
bo  finally  acknowledged  as  his.  "  Yo 
are  my  friends,"  he  says,  "if  ye  do 
whatsoever  I  command  you,"  John  xv. 
14;  also,  xiv.  IJ,  21.  See,  also.  Matt, 
vii.  21-23;  Luke  vi.  46.  — The  salva- 
tion which  he  bestows  is  tternal,  as  be- 
ing an  everlasting  deliverance  from 
the  penalties  and  thraldom  of  sin  and 
the  evei  lasting  possession  of  holiness 
and  bliss  i;i  heaven.  Christ  saves 
completely,  vii.  2.i,  and  forever,  them 
that  obey  him.  The  mention  oi obedi- 
ence to  him  is  here  eminently  appropri- 
ate, since  he  himself  attained  his  per- 


70 


HEBREWS, 


all  them  that  obey  him  ;  ^°  called  of  God  a  high-priest  after 
the  order  of  Melchizedek. 

"  Of  whom  we  have  many  things  to  say,  and  hard  to  be 
uttered,  seeing  ye  are  dull  of  hearing.     ^For  w^heu  for  the 


fected  state  through  sufferings  which 
required  on  his  part  constant  obedi- 
ence to  tho  Father  ;  and  now  those 
who  are  iu  like  manner  obedient  to 
him  will  receive  the  salvation  of  which 
he  is  the  procuring  Cause.  —  Perhaps 
iu  tho  word  ttcrnal  a  contrast  is  de- 
signed of  the  temporary  deliverances 
from  the  Mosaic  penalties  through  the 
agency  of  the  Jewish  priests,  and  the 
unending  deliverance  from  the  power 
and  condemnation  of  sin  through 
Christ.  Thus  the  great  purpose  of 
the  priestly  office  is  completely  an- 
swered by  Christ ;  namely,  salvation 
from  the  deserved  consequences  of  sin 
and  from  its  power  ;  a  salvation  only 
faintly  shadowed  forth  by  the  deliv- 
erances from  the  penalties  of  tho  Mo-' 
saic  law  through  the  agency  of  the 
Jewish  priests. 

ID.  Called  of  God  a  hiyh-priest.  The 
original  word  here  for  called  is  dif- 
ferent from  the  word  in  the  4th  verse. 
It  does  not  mean  appointed,  but  is  more 
correctly  translated  having  been  ad- 
dressed. Reference  is  had  to  Ps.  ex. 
4,  where  the  address  to  Christ,  "  Thou 
art  a  priest,"  etc.,  is  recorded.  —  When 
Christ  had  completed  his  whole  course 
of  obedience  and  suffering,  he  was  ex- 
alted to  his  perfect  glory,  and  became 
the  author  of  eternal  salvation,  having 
been  long  since  addressed  of  God  as  a 
High-priest.  Prophetically  and  by  an- 
ticipation he  had  been  pronounced  a 
priest  :  that  prophetic  address  had 
now  become  fulfilled.  God  had  ex- 
alted him  to  this  official  position.  — 
That  Jesus,  as  priest,  was  to  be  the 
High-priest,  see  on  verse  6th.  1|  After  the 
order  of  Melchizedek.  See  on  verse  Gth. 

Before  entering  fully  on  the  consid- 
eration of  Christ  as  a  Iligh-priest,  the 
writer  judged  it  necessary  to  awaken 
anew,  by  a  hortatory  strain  of  address, 
tho  attention  of  the  Hebrews,  and  to 
stimulate  their  faculties  so  that  they 
might  properly  apprehend  the  subject. 
This  hortatory  section  embraces  the  re- 


mainder of  the  5th  chapter  and  the 
whole  of  the  6th.  —  After  rebuking 
their  lack  of  progress  in  Christian 
knowledge,  v.  11-14,  he  encourages 
them  to  aim  at  maturity  in  Christian 
attainments,  vi.  1-3,  and  unfulds  the 
danger  which  they  would  incur  by  apos- 
tatizing from  Christ,  vi.  4-8.  lie  then 
expresses  confidence  iu  their  piety,  and 
avows,  as  the  ground  of  his  solicitude 
for  them,  his  desire  that  they  may  abide 
in  faith,  and  may  follow  the  example  of 
those  who  have  entered  on  the  enjoy- 
ment of  the  promised  blessings,  vi. 
9-12.  He  encourages  them  to  do  this 
iu  view  of  tho  unchangeable  faithful- 
ness of  God  to  his  promises,  vi.   13-20. 

11.  Of  whom  ;  that  is,  of  Melchiz- 
'edek,  who  has  been  twice  named  al- 
ready, vs.  6  and  10,  in  a  connectioa 
suited  to  arrest  the  attention  of  the 
Hebrews.  Of  Melchizedek  it  would 
be  necessary  to  say  many  things,  in 
the  argument  concerning  Christ  as  the 
High-priest.  ||  Hard  to  be  uttered ; 
things  hard  to  explain  so  as  to  ba 
fully  understood  ;  not  difficult  of  ap- 
prehension, however,  in  themselves, 
but  difficult  to  be  properly  under- 
stood by  tho  Hebrews,  in  consequence 
of  their  spiritual  dulaess.  ||  Seeing 
ye  are  dull  of  hearing  i  more  cori'octly, 
since  ye  are  become  dull,  slow  of  ap- 
prehension as  to  religious  truth. 

12.  They  had  lapsed  into  this  state 
of  spiritual  imbecility  from  a  hopeful 
beginning  of  the  Christian  profession. 
—  For  when  for  the  time  ye  ought  to  he 
teachers,  etc.  They  had  for  so  lung  a 
time  professed  to  be  disciples  of  Christ, 
and  consequently  to  be  learning  the 
Christian  religion,  that  they  ought  to 
have  been  able  to  teach  others.  — That 
they  had  for  a  long  time  been  pro- 
fessed Christians  appears  also  from 
ii.  3,  xiii.  7.  But  through  lack  of  in- 
terest in  Christian  knowledge,  and  sjio- 
cially  through  the  decline  of  an  obedi- 
ent spirit,  together  with  the  disposition 
to  rest  in  external  forms  of  religioa 


CHAPTER    V. 


71 


time  ye  ought  to  be  teachers,  ye  have  need  that  one 
teach  3"ou  again  which  he  the  first  principles  of  the  oracles 
of  God  ;  and  are  become  such  as  have  need  of  milk,  and 
not  of  strong  meat.  ^'^  For  every  one  that  useth  milk  is  un- 
skilful in  the  word  of  righteousness  :  for  he  is  a  babe. 
"But  strong  meat  belongeth  to  them  that  are  of  full  age, 
even  those  who  by  reason  of  use  have  their  senses  exercised 
to  discern  both  good  and  evil. 


without  penetrating  to  the  meaning  of 
the  I'urms,  and  to  receive  directions  on 
authority  without  inquiring  into  the 
reasons  of  them,  — a  disposition  which 
was  doubtless  fostered  by  the  Jewish 
externalism  in  which  their  early  years 
had  been  spent,  —  they  were  now  not 
only  incapable  of  teaching  the  Christian 
doctrine,  but  needed  tube  themselves 
taught  anew  its  very  elements.  In- 
stead of  advancing  in  Christian  knowl- 
edge, they  had  lost  ground,  and  the 
work  of  Christian  instruction  needed 
to  be  commenced  again.  ||  First  prin- 
ciples; the  very  beginnings,  the  first 
rudiments.  ||  Of  the  oracles  of  God  ; 
of  the  communications  of  God  to  men  ; 
particularly,  in  this  connection,  the 
gospel  of  Christ.  ||  And  are  become 
such  as  have  need  of  milk,  and  not  of 
Strang  meat  ;  you  have  reduced  your- 
selves to  the  necessity  of  being  fed 
with  milk,  not  having  acquired  ability 
for  solid  food.  This  incapacity  for 
receiving  the  higher  instructions  of 
the  gospel  they  had  themselves  in- 
duced by  their  neglect  of  religious 
truth  :  instead  of  having  advanced  to 
maturity,  they  had  declined  to  an  in- 
fantile stage  of  Christian  ability,  and 
must  now  be  treated  accordingly  as  to 
spiritual  nourishment.  They  must  be 
fed  with  milk,  not  with  solid  food. 
The  first  rudiments  of  Christian  doc- 
trine were  all  they  could  now  profit- 
ably receive.  Compare  1  Cor.  iii.  2, 
"  I  have  fed  you  with  milk  and  not  with 
meat  ;  for  hitherto  ye  were  not  able  to 
bear  it,  neither  yet  now  are  ye  able." 
13.  For  every  one  that  useth  nulk 
is  unskilful,  etc.  You  must  be  fed  with 
milk,  not  with  solid  food  ;  for  every  one 
who  receives  the  milk  of  Christian  in- 
struction is  so  treated  because  he  is  un- 
skilled or  ignorant  as   to  the  gospel, 


having  not  yet  become  sufficiently 
mature  to  bear  advanced  instruction. 
Spiritually,  he  is  a  babe  ;  and  such, 
the  implication  is,  are  ye. — In  other 
words,  instead  of  having  attained  to 
maturity,  so  as  properly  to  receive  and 
appreciate  the  loftier  truths  of  the 
gospel,  you  have  receded  to  the  state 
of  childhood.  ||  The  word  of  right- 
eousness ;  the  gospel,  viewed  par- 
ticularly as  disclosing  the  divine  plan 
of  justifying  men  in  the  sight  of  God 
and  conducting  them  to  righteousness. 
14.  But  strong  meat  belongeth,  etc. 
But  the  solid  food  of  advanced  in- 
struction belongs  to  the  mature,  those 
who  have  reached  maturity  of  Chris- 
tian experience,  and  whose  se?ises  or 
perceptive  faculties  have,  through 
habitual  use  of  them  in  the  devout 
contemplation  of  religious  subjects, 
been  exorcised  and  become  trained 
for  a  correct  judgment  as  to  good  and 
evil.  —  It  is  not  the  mere  discerning 
between  right  and  wrong,  in  general, 
that  is  here  meant  ;  but  the  judging 
between  the  good  and  wholesome, 
and  the  bad  and  hurtful,  in  religious 
doctrines,  so  as  rightly  to  estimate 
Christian  truth  in  contrast  with  the 
errors  and  the  merely  outward  right- 
eousness which  were  so  common  among 
the  Jews.  This  e.^ercising,  or  training, 
of  the  faculties  to  the  right  apprehen- 
sion of  the  doctrine  of  righteousness  in 
the  sight  of  God  leads  to  maturity,  the 
advanced  stage  of  Christian  strength. 
A  well-exercised  judgment  in  ref- 
erence to  this  part  of  divine  doctrine 
was  necessary  for  appreciating  the 
high  theme  of  Christ's  priesthood.  — 
Slothfulness  in  religion  dwarfs  our 
powers,  and  robs  us  of  the  advantages 
and  enjoyments  of  Christian  maturity. 
—  Advancement  in  Christian   knowl- 


CHAPTER    VI. 


^  Therefore,  leaving  the  principles  of  tlio  doctrine  of 
Christ,  let  us  go  on  unto  perfection ;  not  laying  again  the 
foundation  of   repentance  from  dead  works,  and  of  faith 


edge  and  in  the  Christian  life  produces 
an  acuteness  of  spiritual  perception 
which  greatly  aids  discrimination  in 
matters  both  of  doctrine  and  of  con- 
duct. We  thus  also  go  forward  from 
strength  to  strength  "  unto  a  per- 
fect man,  unto  the  measure  of  the 
stature  of  the  fulness  of  Christ."  See 
Eph.  iv.  13-1(3. 

CHAPTER    VI. 

This  chapter  opens  with  an  exhor- 
tation, Vs.  1-3,  to  proceed  from  the  el- 
mentary  stage,  spoken  of  in  the  pre- 
ceding chapter,  to  maturity  of  Chris- 
tian knowledge.  —  This  exhortation  is 
enforced  by  distinctly  warning  the 
Hebrews  of  the  danger,  to  which  their 
present  lack  of  religious  earnestness 
exposed  them,  of  falling  away  from 
their  discipleship,  and  of  becoming 
hopeless  apostates  from  Jesus,  vs.  4-(i. 

1.  Therefore ;  that  is,  Since  you 
have  been  disciples  of  Christ  sufEcient- 
ly  long  to  have  become  teachers  of  his 
doctrine,  but  through  sluggishness 
have  lost  ground  and  need  to  be  again 
taught  the  very  rudiments  of  the  gos- 
pel, let  us  now  leave  this  rudiuiental 
stage,  and  advance  to  the  maturity  req- 
uisite for  completeness  of  knowledge. 
—  The  writer  hero  takes  the  attitude 
of  a  teacher  solicitous  to  conduct  his 
pupils  to  a  forward  stage  of  spiritual 
ability.  While  proposing  thus  to  lead 
them  forward,  lie  associates  himself 
with  them  and  invites  them  to  ac- 
company him.  II  Leaving  the  principles 
of  the  doctrine  of  Christ  ;  leaving  the 
elements  of  Christian  doctrine,  the 
very  beginnings  or  starting-points  of 
Christian  teaching.  See  on  v.  12. 
II  Let  us  go  on  unto  perfection  ;  let  us 
carry  ourselves  forward,  as  the  original 
might  bo  expressed,  to  maturity. 
Perlcction  is  hero  that  stage  or  con- 
dition of  maturity,  fulness  of  age,  v. 
14,  to  which  the  solid  food  of  advanced 


instruction  is  suited,  as  distinguished 
from  the  infantile  stage,  at  which  only 
the  milk  of  instruction  would  bo  suit- 
able. From  this  elementary  stage  the 
writer  invites  his  Hebrew  brethren  to 
advance  with  him  to  the  stage  of 
maturity,  he  going  forward  as  their 
guiding  teacher,  they  as  his  scholars 
accompanying  him.  ||  Not  laying  again 
the  foundatim.  The  foundation  of 
their  Christian  instruction  had  already 
been  laid  at  the  beginning  of  their 
professed  discipleship,  and  their  re- 
ligious edification  ought  to  have  been 
far  advanced.  Hence  the  writer  wish- 
es that  he  may  not  bo  under  the  neces- 
sity of  laying  again  for  them  this 
foundation,  and  that  they  may  not  be 
again  employed  with  that  work.  The 
laying  of  the  foundation  for  a  structure 
is  indeed  indispensable  ;  but  that  is 
only  the  commencing  work,  and  it 
must  give  place  to  the  rearing  of  the 
edifice.  To  be  alwaj'S  laying  the 
foundation,  or  to  be  again  and  again 
laying  it,  would  bo  childish  ;  we  ought 
rather  to  be  going  onward  like  jnen. 
—  The  things  composing  the  founda- 
tion on  which  the  spiritual  structure 
is  to  rest,  in  other  words,  the  topics 
which  comprise  the  principles,  the  ele- 
ments, of  Christian  teaching,  are 
next  mentioned.  They  are  six  in 
number,  and  may  be  grouped  together 
in  three  pairs  :  repentance  and  faith 
in  God,  baptism  and  the  laying  on  of 
hands, the  resurrection  of  the  dead  and 
the  final  judgment.  These  entered 
into  tho  earliest  experience  and  pro- 
fession of  tho  Christian  converts  ;  and 
the  converts  were  to  proceed  from 
these  to  advanced  instructions  and  at- 
tainments. II  Repentance  from  dead 
wirks.  Dead  works  are  such  as  have 
no  vitality  in  them  for  good,  are  fruit- 
less of  good,  consequently  sinful.  Gen- 
uine repentance  is  a  turning  away  from 
such  works,  with  heart-felt  sorrow, 
and  entering  on  a  life  of  obedience  to 
72 


CHAPTER    VI. 


73 


toward  God,  ^  of  the  doctrine  of  baptisms,  find  of  laj'ing  on 
of  hands,  and  of  resurrection  of  the  dead,  and  of  eternal 


God.  II  Faith  toward  God  ;  strictly, 
faith  on  or  in  God,  1  Pet.  i.  21,  Mark 
si.  22;  true  belief  in  him  and  in  iiis 
declarations.  This  will  insure  a  cor- 
dial reception  of  all  his  communica- 
tions, and  obedience  to  all  his  known 
will.  It  means  here,  particularly, 
faith  in  him  as  having  fulfilled  his 
long-standing  promise  of  the  coming 
of  the  Messiah,  who  appeared,  at 
length,  in  the  person  of  Jesus  as  tho 
Saviour  of  men.  —  Such  repentance 
and  faith  had  been  enjoined  at  the 
very  commencement  of  the  gospel,  and 
were  constantly  inculcated  as  the 
very  first  requisites  for  obtaining  its 
blessings.  See  Matt.iii.  2;  iv.  17;  Mark 
i.  15;  Acts  ii.  38;  xvi.  31;  xx.  21; 
Heb.  xi.  6.  These  two  were  matters  of 
personal  experience,  and  lay  at  the 
foundation  of  Christian  chai-acter. 

2.  Of  the  doctrine  of  baptisms.  The 
teaching  concerning  baptism  was  also 
a  primary  matter,  pertaining  to  the 
earliest  stage  of  the  Christian  life,  since 
baptism  was  the  appointed  public 
avowal  of  a  person's  having  become  a- 
believer  in  Christ.  Special  instruction 
as  to  this  duty  was  therefore  necessary 
to  the  convert  at  the  earliest  stage  ; 
and  particularly  would  it  seem  req- 
uisite, in  tho  case  of  Hebrews  who 
had  become  believers  in  Jesus,  that 
they  should  understand  the  ditference 
between  tho  numerous  ablutions  re- 
quired in  tho  Jewish  law  for  ceremo- 
nial purification,  and  the  Christian  rite 
of  baptism,  —  tho  same  word  baptism, 
in  its  primary  and  literal  signification, 
being  applicable  both  to  tho  Jewish 
observances  and  to  the  Christian  rite, 
and  there  being  some  hazard  of  fail- 
ing to  apprehend  the  distinctive  spirit- 
ual significance  of  Christian  bapiism. 
It  might,  also,  have  been  necessary,  at 
the  time  when  this  epistle  was  writ- 
ten, to  give  such  instruction  to  recent 
converts  as  would  free  them  from  all 
mistakes  concerning  tho  baptism  which 
John  the  Baptist,  the  forerunner  of 
Christ,  administered.  The  case  of  tho 
twelve  disciples  found  in  Corinth  by 
tho  apostle   Paul,  as   related   in  Acts 


xix.  1-7,  who  had  not  been  properly 
instructed  in  reference  to  baptism, 
probably  exemplified  many  cases  in 
which  the  distinction  between  John's 
baptism  and  that  under  the  apostles 
needed  explanation.  The  case  of 
Apollos,  also,  who  at  first  "  knew 
only  the  baptism  of  John,"  but  was 
afterwards  taught  "  the  way  of  God 
more  perfectly,"  Acts  xviii.  24-20, 
sliows  the  necessity,  at  that  early 
period,  of  such  instruction.  In  con- 
sequence of  these  several  immersions, 
or  baptisms,  for  religious  purposes,  the 
word  baptisms  in  tiio  plural  number  is 
used  ;  and  in  order  that  the  Christian 
convert  might  make  an  intelligent 
avowal  of  his  faith  in  Christ,  it  would 
seem  that  a  convert  from  among  tlio 
Jews,  particularly,  should  bo  taught 
respecting  baptisms  of  which  ho  knew, 
that  ho  might  discriminate  between 
them,  and  apprehend  tho  distinctive 
significance  of  Christian  baptism  and 
tho  obligations  which  it  involved. 
II  The  loyiny  on  of  hands.  The  laying 
of  hands  by  the  apostles  on  baptized 
persons  was  a  preliminary  to  such  i^er- 
sons'  receiving  the  extraordinary  in- 
fluences of  tho  Holy  Spirit.  See  Acts 
viii.  15-18;  xix.  5,  6.  This  visible  act 
may  have  grown  into  a  customary 
observance  at  the  baptism  of  converts 
generally,  since,  as  being  an  emblem 
of  the  bestowal  of  blessings,  it  was  ex- 
pressive of  the  Holy  Spirit's  influence 
having  been  imparted  to  them  and 
still  to  be  imparted,  whether  for  mi- 
raculous operations  or  for  preservation 
and  growth  in  spiritual  life.  It  would 
also  servo  in  all  eases  as  a  visible 
acknowledgment  of  the  person's  ad- 
mission into  tho  company  of  Christ's 
followers,  on  whom  the  gift  of  the  Holy 
Spirit  was  bestowed.  —  To  these  two 
matters  of  incipient  Christian  ex- 
perience, and  these  two  outward  acts 
connected  with  the  profession  of  dis- 
cipleship,  two  points  of  doctrine  aro 
added  as  avowed  at  the  very  com- 
mencement of  the  Christian  life. 
II  Resurrecti'm  of  the  dead.  This  was 
a  primary'  or  elementary  principle  of 


74 


HEBREWS. 


judgment.      'And  this  will  we  do,  if  God  permit.     *For  it 
is  impossible  for  those   who  were  once  enlightened,  and 


the  gospel,  inasmuch  as  it  was  in  the 
gospel  that  it  was  first  disclosed  with 
perfect  clearness,  and  the  denial  of  it 
was  virtually  a  denial  of  the  future 
life  and  retribution,  and  would  thus  bo 
fatal  to  morality  and  religion.  See 
John  V.  28,  2i»;  Acts  xxiv.  15;  1  Cor. 
XV.  32;  2  Tim.  i.  10;  ii.  10-18.  ||  Eter- 
nal judgment  ;  the  final  judgment  of 
men,  the  decisions  of  which  will  be 
irreversible  and  the  results  eternal. 
Matt.  XXV.  40;  Rom.  ii.  5-10;  2  Cor. 
V.  10. 

3.  And  this  will  vk  do,  if  Gud  per- 
mit. This  advance  to  ripeness  of  un- 
derstanding in  Christian  truth  we  will 
make,  I  as  your  teacher  leading  you 
on  to  this  forward  position,  and  you 
following  me  to  it,  if  God  permit.  Not 
that  there  was  any  doubt  of  its  being 
pleasing  to  God  that  the  Hebrew 
brethren  should  shake  off  their  leth- 
argy, and  set  themselves  earnestly  to 
the  good  work  of  making  progress  ; 
but  it  was  manifestly  proper  devoutly 
to  acknowledge  man's  dependence  on 
God  for  right  purposes  and  their  ful- 
filment, as  well  as  for  continuance  of 
life  and  outward  good.  For  nearly  the 
same  expression,  namely,  if  the  Lord 
permit,  see  1  Cor.  xvi.  7.  Compare 
James  iv.  15,  "  If  the  Lord  will,  we 
shall  live  and  do  this  or  that ;  "  Prov. 
jii.  6,  "  In  all  thy  ways  acknowledge 
him,  and  he  shall  direct  thy  paths." 

4.  The  exhortation  to  press  for- 
ward to  the  mature  stage  of  Christian 
.attainments  is  enforced  by  the  ad- 
ditional consideration  that  those  who, 
instead  of  advancing,  abide  still  in 
infantile  weakness,  are  in  danger  of 
falling  a  prey  to  men  who  would  se- 
duce them  from  the  gospel  ;  and, 
should  they  renounce  Jesus  after  hav- 
ing felt  the  power  of  his  gospel,  their 
recovery  to  repentance  would  bo  hope- 
less. —  For  it  is  impossible,  etc.  The  im- 
possibility, here  asserted,  of  bringing 
to  renewed  repentance  the  class  of  per- 
sons described  would  arise  from  their 
having  renounced  the  only  Saviour 
and  declined  the  benefit  of  the  only 
scheme  of  salvation  which  God  has  ap- 


pointed, and  that  not  in  ignorance, 
but  with  knowledge.  No  more  ex- 
tensive or  more  alfecting  exhibition 
of  divine  mercy  can  bo  made,  than  has 
been  made  by  tho  Son  of  God  in  his 
teachings  and  in  the  sacrifice  of  him- 
self for  men's  pardon  and  salvation. 
If  God's  method  for  saving  men 
through  him  be  spurned  by  any  wlio 
have  felt  its  influences,  surely  no 
ground  of  hope  for  additional  or  great- 
er mercy  remains.  Should  they  fall 
away  from  Jesus,  and  from  the  in- 
structions, promises,  and  threatenings 
of  his  gospel,  no  reasonable  basis  would 
remain  for  a  hope  of  their  again  for- 
saking sin,  and  entering  on  a  life  of 
righteousness.  No  higher,  no  dif- 
ferent influences  could  be  employed 
than  those  which  they  had  already 
felt,  and  from  which  they  had  turned 
away.  The  gospel  comprising,  and 
carrying  forward  to  perfection,  all  the 
vital  principles  of  the  Old  Testament 
religion,  making  known  the  Saviour 
and  the  appointed  method  of  salvation, 
is  the  only  and  the  final  system  of  re- 
ligious truth  by  means  of  which  God 
brings  men  to  repentance.  If  this 
tljen  bo  rejected,  and  all  its  merciful 
provisions,  its  promises,  and  the  hopes 
which  it  proposes,  bo  spurned  as  u-u- 
worthy  of  confidence,  particularly  by 
any  who  have  seen  and  felt  its  power, 
no  clearer  light  can  bo  given  to  such, 
no  weightier  motives  or  considerations 
can  be  urged,  no  additional  method 
be  emploj'ed  ;  and  as  men  come  to  re- 
pentance not  in  a  mechanical  way, 
but  through  an  intelligent  and  felt 
conviction  of  the  truths  of  the  gospel, 
no  ground  for  hope  remains  that  thoso 
who  sliglit  and  disown  Christ,  after  ex- 
periencing the  present  blessings  of 
his  gospel,  will  be  recovered  to  re- 
pentance. The  guilt,  too,  of  such  per- 
sons is  beyond  atonement  ;  no  sacrifice 
remains  of  sufficient  efiicacy  to  reach 
their  case  ;  for  what  sacrifice  can  bo 
more  acceptable  to  God  and  more  ef- 
ficacious for  securing  his  mercy  and 
influencing  the  hearts  of  men  than 
that    of    his    Son  ?     Specially,   what 


CHAPTER    VI, 


75 


have  tasted  of  the  heavenly  gift,  and  were  made  partakers 
of  the  Holy  Ghost,  ^aud    have  tasted  the  good  word  of 


sacrifice  can  atone  for  tlio  guilt  of 
casting  contempt  on  that  saciificc? 
It  is  tho  case  of  apostates  that  this 
passage  contemplates  ;  and  the  apos- 
tasy is  a  hopeless  one,  such  poi'sons 
really  classing  themselves  with  those 
Jews  who  actually  ciucilied  Jesus  and 
Covered  him  with  ignominy,  thus  vir- 
tually endorsing  and  repeating  this 
ignominy.  Tho  case  is  substantially 
the  same  as  is  stated  in  x.  'Hj-'31,  "If 
we  sin  wilfully  after  that  we  have  re- 
ceived tho  knowledge  of  the  truth,  there 
remaineth  no  more  sacrifice  for  sins," 
etc.  As  no  sacrifice  remains  which 
might  bo  oifcred,  the  guilt  of  such  sin 
must  still  remain  :  reconciliation  with 
God  is  hopeless,  there  being  no  basis 
for  it.  The  case  is  also  of  tho  same 
nature  as  that  stated  in  ii.  3,  "How 
shall  we  escape  if  we  neglect  so  great 
salvation,"  since,  in  this  last-quoted 
jiassage,  it  is  not  persons  who  make  no 
profession  of  religious  character  that 
are  addressed,  but  the  Hebrew  Chris- 
tums  themselves.  The  language  in 
this  last-quoted  passage  is  indeed  far 
milder,  for,  the  writer  becomes  more 
intensive  in  feeling  and  in  language 
as  he  proceeds  in  developing  his  sub- 
ject and  in  unfolding  the  guilt  and 
hazard  of  undervaluing  the  gracious 
provision  which  God  has  made  for  men 
in  the  sacrifice  and  mediation  of  his 
Son.  The  case  of  presumptuous  sins, 
so  called  in  the  Old  Testament,  —  see 
note  on  v.  2,  —  is  parallel  to  this.  No 
sacrifice  was  appointed  under  the 
ancient  economy  for  such  sins  ;  the 
otfender  was  to  be  certainly  cut  off  and 
to  perish  without  hope,  because  he 
had  deliberately  and  of  set  purpose 
Contemned  the  authority  of  Jehovah  ; 
and  having  in  mind  and  heart  disa- 
vowed tho  true  God  and  refused  the 
appointed  methods  of  procuring  his 
favor,  what  ground  of  hope  could  there 
be  for  him,  either  as  to  the  removal  of 
his  liability  to  punishment,  or  as  to  his 
becoming  a  truly  righteous  man  ?  In 
tho  view  of  such  a  transgressor,  tho 
authority  of  Jehovah  was  naught,  his 
riivor  was   naught.     Transgressions  of 


such  a  character  really,  for  all  prac- 
tical purposes,  annihilated  the  idea 
of  tho  true  God,  disowned  any  au- 
thority claimed  for  him,  aud  left  no 
basis  for  repentance  and  recovery, 
through  sacrifice  or  any  other  way,  to 
his  favor.  See  Num.  .xv.  30,  31. — 
11  Those  who  were  once  enlightened. 
This  appears  to  have  been  a  usual 
designation  of  the  followers  of  Christ, 
as  having  been  called  out  of  darkness 
into  marvellous  light,  1  Pet.  ii.  9; 
out  of  the  ignorance,  sinfulness,  and 
unhappiness  of  their  former  state  to 
tho  knowledge,  piety,  and  joy  which 
Christ,  the  Light  of  the  world,  bestows. 
See  John  i.  9;  viii.  12;  ix.  5.  Tho 
Ephesian  Christians  accordingly  are 
characterized,  Eph.  i.  18,  as  having  the 
eyes  of  their  understanding  enlight- 
ened. See,  also,  Eph.  v.  8  ;  Heb.  x. 
32.  Compare  John  iii.  19-21  ;  Acts 
xxvi.  18  ;  Rom.  xiii.  12  ;  2  Cor.  vi. 
14  ;  Lulie  xvi.  8;  JohH  xii.  35,  36  ; 
1  Tiiess.  V.  5.  II  Have  tasted  of  the 
heavenly  gift  ;  the  gift  from  heaven, 
the  gift  of  God's  grace,  or  favorable 
regard,  shown  in  his  acceptance  of  those 
who  are  justified  through  faith  in 
Christ,  and  in  his  giving  spiritual 
strength  and  joy.  See  Rom.  v.  15, 
17  ;  Eph.  iii.  7.  To  taste  of  tho 
heavenly  gift  of  God's  grace  is,  to  par- 
take  of  it,  to  try  it  so  as  to  know  it  by 
experience,  to  enjoy  it.  Compare  Ps. 
xxxiv.  8 ;  1  Pet.  ii.  3.— The  Holy  Spirit 
is  often  spoken  of  as  the  gift  of  God. 
See  Luke  xi.  13  ;  Acts  ii.  38  ;  viii. 
20  ;  X.  45  ;  xi.  17.  As,  however, 
partaking  of  the  Holy  iS'/)2Vi<  is  especially 
mentioned  in  tho  next  clause,  it  seems 
better  to  explain  the  heavenly  gift  in  a 
broader  sense.  ||  Were  made  partakers 
of  the  Holy  Ghost.  Reference  is  here 
made  to  tho  miraculous  powers  which 
were  bestowed  on  the  primitive  believ- 
ers, and,  as  would  seem  by  the  connec- 
tion, to  the  influence  of  the  Spirit  in 
enlightening  the  minds  of  men  and 
converting  them  to  faith  and  hope  in 
Christ,  Acts  ii.  38;  viii.  15-19;  x. 
44-47  ;  xix.  C  ;  1  Cor.  xii.  8-11. 
5.     And  have  tasted  the  good  word  of 


76 


HEBREWS, 


God,  find  the  powers  of  the  world  to  come,  ®  if  tliey  sball 
fall  away,  to  renew  them  again  unto  repentance ;  seeing 
the}^  crucily  to  themselves  the  Son  of  God  afresh,  and  put 


God  ;  have  received  and  enjoyed  God's 
word  of  promise  to  believers  in  Christ. 
II  The  powers  of  the  world  to  come.  See 
on  ii.  5.  By  the  plirase  tvjrld  to  come, 
as  used  among  the  Jews,  the  times  of 
the  Messiah  were  designated  previously 
to  his  advent :  it  indicated  the  7iew 
nrrlcr  of  things  which  was  to  be  intro- 
duced by  the  Messiah,  to  bo  consum- 
mated at  the  fmal  judgment,  and  to  be 
of  endless  duration.  This  expression, 
though,  before  the  advent  of  Christ,  in- 
dicative of  what  was  then  future,  would 
naturally  bo  retained  as  an  epithet  after 
his  advent  ;  particularly  as  the  devel- 
opment of  the  period  was  still  future, 
and  its  consummated  glory  was  to  take 
place  in  the  eternal  world.  The  Chris- 
tian dispensation,  then,  is  here  intend- 
ed, with  its  vast  increase  beyond  all  pre- 
ceding dispensations  in  the  revelation 
of  God's  purposes,  for  men's  spiritual 
good  and  in  its  adaptation  to  fit  men 
for  eternal  life  and  its  so  intimate  con- 
nection with  the  eternal  state.  The 
instructions,  promises,  andthreatenings 
brought  by  the  Christian  dispensation 
pertain  to  men's  spiritual  and  im- 
mortal nature,  and  thus  the  invisible, 
everlasting  state  of  men  is  included  in 
the  expression.  The  powers  of  this 
world  to  come  are  the  miraculous  dis- 
plays of  God's  power,  by  which  he  tes- 
tified to  the  genuineness  of  the  claim  of 
Jesus  to  be  the  Son  of  God  ;  also,  the 
elevating  and  stirring  force  of  the 
truths  so  clearly  made  known  by  Jesus 
and  his  apostles  concerning  the  future 
world  ;  likewise,  the  stlmulatinr)  hopes 
and  jo3's  awakened  in  those  who  em- 
braced the  instructions  of  Christ.  Com- 
pare ii.  4.  See,  also,  1  Cor.  iv.  20; 
1  Thcss.  i.  5.  Those  who  witnessed 
and  who  participated  in  these  accom- 
panying and  these  inherent  powers  of 
the  new  dispensation,  not  only  had 
strong  rational  evidences  of  its  truth, 
but  had  also  grounds  for  admiration 
and  joy,  which  wo  of  the  present  time, 
who  are  instructed  in  the  gospel  from 
childhood,  can  scarcely  appreciate. 


6.  If  they  shall  fall  away;  literal- 
ly, having  fallen  away,  or,  agreeably  to 
the  mode  of  translation  adopted  in  the 
preceding  verses,  who  have  fallen  away; 
who  have  apostatized  from  Jesus  and 
renounced  the  promises  and  hopes  of 
his  religion,  giving  preference  to  a 
diifercnt  leader,  as,  for  instance,  in  the 
case  of  professed  Hebrew  Christians 
giving  preference  to  Moses  and  the 
Jewish  religion  as  taught  by  the  Jew- 
ish rabbins  of  their  time,  thus  aban- 
doning Jesus,  and  refusing  all  further 
connection  with  him.  Such  was  the 
falling  away  from  Jesus  which  this 
epistle  was  designed  to  prevent;  a 
falling  away,  whether  to  a  renewed  ac- 
ceptance of  the  errors  and  delusions 
which  had  usurped  the  name  of  the 
Mosaic  religion,  and  which  could  give 
no  rational  hope  of  salvation,  or  to 
entire  recklessness  in  regard  to  relig- 
ion. II  To  renew  them  ar/ain  unto  re- 
pentance; to  recover  them  again  to 
penitence  and  a  pious  life.  ||  Seeing 
they  crucify,  etc. ;  literally,  crucifying 
again  to  themsdves  the  Son  of  God,  and 
exposing  him  to  open  shame.  By 
falling  away  from  Jesus  they  virtual- 
ly for  themselves,  and  so  far  as  they 
are  concerned,  join  with  those  who 
crucified  him,  and  thus,  as  it  were,  re- 
peat their  act,  and  heap  fresh  igno- 
miny on  him,  as  if  he  were  a  mere 
pretender,  deserving,  instead  of  the 
confidence  and  homage  of  men,  only 
their  execration  and  their  rejection  of 
his  claims.  Thus  rejecting  Jesus  and 
publicly  pouring  contempt  on  him, 
they  cut  themselves  oif  from  the  pos- 
sibility of  a  renewed  repentance  unto 
life,  since  such  repentance  is  effected 
only  through  his  religion,  and  for  such 
guilt  as  they  would  contract  no  par- 
doning provision  was  made.  A  rejecter 
of  Christ  cannot  be  savingly  benefited 
by  the  religion  of  Christ;  and  beyond 
the  pale  of  this  religion  there  is  no 
ground  for  hope  of  pardon  and  peace 
with  God. 

The  paragraph  which  wo  have  just 


CHAPTER    VI, 


77 


him  to  an  open  shame.  ^  For  the  earth,  which  drhiketh  in 
the  rain  that  cometh  oft  upon  it,  and  bringeth  forth  herbs 
meet  for  them  bj  whom  it  is  dressed,  I'eceiveth  blessing 
fi-om  God  :  **  but  that  Avhich  beareth  thorns  and  briers  is  re- 


considered is  only  one  of  several  pas- 
sages breathing  the  same  sentiment. 
It  shows  how  imminent  was  the  danger 
of  those  Hebrews,  and  how  deep  the 
writer's  solicitude  fur  them  in  the  lan- 
guid state  of  their  religious  atFections 
and  purposes,  and  iu  tlio  poverty  of 
their  Christian  knowledge.  See  ii. 
3;  iii.  12-14;  iv.  1;  x.  20-31,  33, 
3S;  xii.  15,  2).  The  principle  ap- 
plicable to  all,  without  exception, 
tliat  without  holiness  no  one  shall  sec 
the  Lord,  xii.  14,  is  here  applied  to 
the  case  of  those  who  were  avowedly 
Christians.  Of  the  same  tenor,  though 
not  so  vividly  expressed,  is  our  Lord's 
declariition,  Matt.  x.  22,  "  He  that  en- 
dardh  to  the  md  shall  be  saved ;  "  also 
the  declaration  in  Kom.  ii.  7,  that  eter- 
nal life  will  be  awarded  to  those  who, 
by  patient  continuance  in  well-doing, 
seek  for  glory  and  honor  and  immor- 
tality; as  also  the  faith/ul  saying  in  2 
Tim.  ii.  12,  "  If  we  diny  him,  he  also 
will  deny  us."  Compare,  likewise, 
Lom.  xiv.  l.v,  1  Cor.  viii.  11;  x.  12; 
Gal.  iv.  9-11;  v.  1-4;  Col.  i.  21-23; 
ii.  6-8;  2  Pet.  ii.  20-22;  Rev.  iii.  16. 
If  it  be  asked  whether  an  apostate, 
becoming  afterwards  convinced  of  his 
error  and  sin,  would  be  beyond  the 
pale  of  hope,  if  ho  should  in  a  peni- 
tent spirit  seek  forgiveness  through 
Jesus,  the  answer  is  easy.  Such  a  case 
is  altogether  unlikely,  in  view  of  the 
depraved  temper  of  mind  vrhich  apos- 
tasy involves,  and  of  the  insensibility 
to  religious  obligations,  to  the  mercy 
and  love  of  God,  and  to  the  pure  and 
ennobling  hopes  which  the  gospel  im- 
parts. According  to  all  human  proba- 
bilities, it  will  not  occur.  But  should 
it  occur,  and  the  sin  consequently  be 
ii(;t  persisted  in,  but  abandoned,  such 
a  case,  notwithstanding  the  enormity 
of  wickedness  chargeable  to  the  person 
who,  by  the  supposition,  has  become 
penitent,  would  come  within  the  range 
of  our  Lord's  merciful  declaration  in 


John  vi.  37,  "Him  that  cometh  unto 
me  I  will  in  no  wise  cast  out." 

7.  An  illustration  of  the  sentiment 
expressed  iu  verses  4-6  now  follows, 
showing  that  wo  must  profit  by  our 
religious  adrantages,  if  wo  would 
stand  in  favor  with  God;  but  that,  on 
the  contrary,  certain  doom  awaits  us, 
if  we  yield  no  fruit  of  righteousness 
in  return  for  our  advantages.  —  For 
the  earth,  more  properly  land;  that  is, 
a  piece  of  land,  a  plat  of  ground. 
II  Herbs;  plants.  ||  By  whom  it  is 
dressed;  more  properly,  for  whom,  on 
account  of  whom,  it  is  also  cultivated 
by  the  husbandman,  in  addition  to 
the  rain  which  it  receives  from  heaven. 
II  Keceivcth  blessimj  from.  God.  God 
regards  it  with  delight  and  pronounces 
it  blessed;  declares  his  pleasure  in  it. 
Reference  seems  had  hero  to  the  ex- 
pression of  pleasure  on  the  part  of 
God  in  the  various  objects  of  creation, 
agreeably  to  Gen.  i.  10,  12,  31,  "  And 
God  saw  that  it  was  good."  A  field 
covered  with  fragrant  blossoms,  or 
abounding  in  fruit,  is  also  represented 
as  the  object  of  God's  delight,  in  Gen. 
xxvii.  27,  •■  It  is  a  field  which  the  Loud 
hath  blessed.'  See,  also,  Ezek,  xxxiv. 
2G,  "And  I  will  make  them  and  the 
places  round  about  ray  hill  a  blessing; 
and  I  will  cause  the  shower  to  como 
down  in  his  season:  there  shall  be 
showers  of  blessing."  The  delight 
which  wo  feel  in  looking  over  a  well- 
cultivated  and  luxuriant  field  is,  by  a 
figure,  transferred  to  God;  so  that  ho 
is  represented  as  pleased  with  it,  and 
pronouncing  on  it  words  of  blessing. 

8.  But  that  which  beareth  thirns  and 
briers.  The  form  of  expression  in  the 
original,  and  the  purpose  of  the  illus- 
tration, both  show  that  it  is  the  samo 
plat  of  ground  above  described,  that 
is  still  before  the  writer's  mind;  if, 
instead  of  useful  plants,  it  bear  only 
thorns  and  briers,  and  is,  therefore,  a 
useless  pint,   m;iking   no  iuitablc  re- 


78 


HEBREWS, 


jected,  and  is  nigb  uuto  cursing ;  whose  end  is  to  be  burned. 
'•*But,  beloved,  we  are  persuaded  better  things  of  you,  and 
things  that  accompany  salvation,  though  we  thus  speak. 
■^Tor  God  is  not  unrighteous  to  forget  your  work  and  la- 


tum for  the  showers  which  God  sent 
on  it,  and  for  tho  hibor  of  its  cultiva- 
tor, then  it  docs  not  receive  a  blessing, 
but  isrejccte-l;  is  pronounced  worthless 
after  the  abundant  trial  of  its  quali- 
ties. II  Is  ni[/h  unto  curshir/.  A  curse, 
instead  of  a  blessing,  is  ready  to  bo 
pronounced  on  it;  its  doom  is  at  hand. 
II  Whose  end  is  to  be  burned.  The  curse 
of  its  proprietor,  which  is  just  ready 
to  be  uttered,  dooms  it  to  bo  burned 
up;  instead  of  being  further  enriched 
and  cultivated,  it  is  devoted  to  tho 
flames:  as  if  the  proprietor,  in  despair 
of  over  receiving  profit  from  it,  should 
order,  Spend  no  more  labor  on  it; 
give  it  to  tho  Games.  Compare,  with 
reference  to  a  country  given  up  to 
burning.  Dent.  xsix.  23. — In  applying 
this  illustration,  we  ought  to  rest  iu 
the  simple  fact  of  the  laud  being  de- 
voted to  flames;  any  questions  as  to 
what  might  bo  done  afterwards,  and 
whether  the  land  itself  was  to  be 
burned,  or  only  its  hurtful  products, 
arc  irrelevant  to  tho  design  of  tho  il- 
lustration, and  only  hinder  the  proper 
apprehension  of  tho  passage.  Scrip- 
ture illustrations,  like  those  of  common 
life,  are  directed  to  the  point  in  hand, 
and  should  not  be  extended  to  all  pos- 
sible lengths,  or  in  all  possible  direc- 
tions; and  here,  evidently,  the  point 
is  tho  abandonment  of  tho  worthless 
ground  and  its  being  given  up  to  the 
fire  as  useless,  as  not  holding  out  a 
hope  of  good  results  to  the  labors  of  a 
cultivator. 

Practical  Suggestions.  1.  Tho 
condition  of  such  as  contentedly  re- 
main at  a  low  degree  of  religious 
knowledge,  and  in  a  languid  state  of 
religious  affection,  is  exceedingly  dan- 
gerous. 2.  Progress  in  piety  is  neces- 
sary in  order  to  a  well-established 
Christian  hope,  to  the  successful  resist- 
ance of  temptation,  and  the  final  at- 
tainment of  eternal  life.  3.  The  piety 
which  wears  well  and  ends  well'  is 
alone  worthy  to  be  tiustcd  as  having 


tho  promise  of  the  life  to  come.  4. 
Our  religious  advantages  are  our  spir- 
itual capital:  let  us  trade  well  with  it, 
and  it  will  j'icld  us  ample  interest; 
but  if  we  abuse  or  neglect  it,  we  shall 
become  sadly  bankrupt.  "  Unto  every 
one  that  hath  shall  be  given,  and  he 
shall  have  abundance;  but  from  him 
that  hath  not  shall  be  taken  away  even 
that  which  he  hath."  Matt.  xxv.  2U ; 
xiii.  12. 

"J-20.  Having  thus  earnestly  warned 
the  Hebrews  of  their  danger,  the  writer 
adopts  a  strain  of  encouragement,  ex- 
pressing his  strong  hopefulness  of  their 
salvation,  and  ascribing  his  solicitude 
to  his  desire  for  their  diligent  pursuit 
of  the  objects  of  Christian  hope  and 
for  their  emulating  those  who  through 
faith  and  persevering  obedience  have 
attained  to  tho  promised  heavenly 
blessings.  Such  faith  and  persever- 
ance he  encourages  by  the  example  of 
Abraham,  and  by  the  unwavering  ad- 
herence of  God  to  his  promises. 

9.  VVc  are  persuaded  better  thinjs  of 
yryu  —  thowjh  ive  thus  speal;.  Even 
though  I  have  spoken  in  such  words  of 
fearful  warning,  I  trust  you  are  still 
in  tho  way  to  salvation. 

10.  For  God  is  not  unrif/hteous,  etc. 
The  ground  on  which  his  confidenca 
concerning  them  rests,  is,  that  God,  as 
being  righteous,  would  acknowledge 
and  accept  the  Christian  deeds  which 
they  had  performed,  and  tho  love  for 
himself  which  they  had  shown.  Their 
love  to  bim  and  their  deeds  of  kind- 
ness to  distressed  Christians,  both  iu 
former  years  and  at  present,  God  would 
not  forget,  but  would  appropriately 
recompense.  —  Love  to  God  and  to  Lis 
people,  manifested  in  suitable  deeds, 
is  not,  indeed,  the  r/round  of  salvation, 
but  it  is  a  good  ground  for  a  favorable 
judgment  of  professed  followers  of 
Christ  ia  regard  to  their  salvation, 
inasmuch  as  it  results  from  a  renewed 
heart.  Benevolent  deeds,  proceeding 
from  a   right  heart,  are  nut   only  ac- 


CHAPTER    VI 


79 


bor  of  love,  which  ye  have  showed  toward  his  name,  in 
that  ye  have  ministered  to  tbe  saints,  and  do  minister. 
"  And  wc  desire  that  every  one  of  you  do  show  the  same 
diligence  to  the  full  assurance  of  hope  unto  the  end:  '^that 
ye  be  not  slothful,  but  followers  of  them  who  through  faith 
and  patience  inherit  the  promises.     ^^  For  when  God  made 


ccptablo  to  God,  but  are  deemed  by 
him  suitable  to  bo  recompensed.  Roia. 
ii.  (i;  Matt.  xxv.  34-40.  —  Good  crit- 
ical editions  of  the  Greek  Testa- 
ment omit  the  word  wliicli  is  laere 
rendered  labor,  and  present  the  orig- 
inal thus:  For  God  is  not  unright- 
eous to  forget  j'our  work,  and  the 
love  which  ye  have  shown  to  his 
name,  —  thus  mentioning  deeds  per- 
iVjrmed  and  love  to  God  manifested. 
II  And  do  minister.  Their  kind  deeds 
in  behalf  of  Christians  whose  circum- 
stances required  aid  were  not  confined 
to  the  past,  but  were  still  habitually 
performed.  Compare  x.  32-34;  xiii. 
3. — There  is  no  real  contrariety  be- 
tween the  cautionary  language  in 
verses  4-6  and  the  confidence  here  ex- 
pressed as  to  the  final  salvation  of  the 
Hebrew  Christians;  for,  first,  the  past 
and  the  continued  evidence  furnished 
by  them  of  sincere  love  to  God  and 
faith  in  Christ  encouraged  the  belief 
that  they  would,  as  a  community, 
abide  in  this  love  and  faith,  and  endure 
to  the  end,  notwithstanding  the  vacil- 
lating spirit  which  not  a  few  of  them 
had  manifested;  secondly,  their  for- 
mer and  continued  faith  and  obedience 
encouraged  the  belief  that  He  who  had 
begun  a  good  work  in  them  would 
complete  it.  Phil.  i.  C.  —  However 
strong  the  belief  might  be  that,  by 
the  grace  of  God,  and  according  to 
his  uncliangeablo  purpose,  their  faith 
and  obedience  would  issue  in  eternal 
life;  yet,  as  they  were  Christians  not 
by  compulsion,  but  in  the  use  of  their 
natural  faculties,  and  were  liable  to 
temptations  which  might  prove  an 
overmatch  for  their  unaided  power, 
they  ought  obviously  to  be  reminded 
that  peniition  would  be  the  inevitable 
result  of  forsaking  Christ;  this  would 
arouse  their  cautiousness  and  contrib- 
ute to  steadfastness  in  following  Christ, 


and  thus  would  coincide  with  the  pur- 
pose of  God  to  save  those  who  are 
justified  by  the  blood  of  Christ,  Rom. 
v.  y,  10,  and  would  be  a  means  for  ef- 
fectuating this  purpose. 

11.  And  we  desire,  etc.;  more  cor- 
rectly, But  we  desire.  Tlie  AVriter  here 
unfolds  the  reason  for  his  solicitude 
respecting  the  Hebrews,  and  for  his 
boldness  in  warning  them.  It  was  not 
because  he  was  ready  to  abandon  his 
hope  of  their  salvation,  but  because  ho 
felt  an  earnest  desire  that,  as  they  hud 
formerly  been  diligent  in  deeds  of 
kindness  and  in  manifesting  love  to 
the  name  of  God,  so  every  one  of 
them,  without  exception,  would  arouse 
himself  to  unceasing  diligence  in  main- 
taining, and  advancing  to  confirma- 
tion, ^he  hope  in  Christ.  ||  Unto  the 
end.  These  words  are  connected  in 
sense  with  the  words  do  show  the  same 
dilifjenee;  and  they  impress  the  oft-re- 
peated sentiment  of  this  epistle,  that 
we  must  be  faithful  unto  death  in  order 
to  receive  the  crown  of  life.  Rev. 
ii.  10. 

12.  That  ye  he  not  slothful;  literal- 
ly. That  ye  becotne  not  .•slothful.  The 
writer  thus  shows  his  delicate  feelings 
and  his  ever-present  aim  to  win  liis 
brethren  by  kindness.  He  wished  that 
they  would  not  remit  their  former  dil- 
igence, but  steadily  follow  in  the  track 
of  the  pious  dead,  imitating  their  per- 
severing fidelity  to  God,  and  pursuit 
of  heavenly  good.  ||  Who  throu-jh 
faith  and  patience  inherit  the  promises; 
who  through  faith  in  God's  declara- 
tions and  patient  continuance  in  obey- 
ing him,  Luke  viii.  15;  Matt.  xiii. 
23,  are  now  in  actual  possession  of 
the  heavenly  blessings  promised  to 
those  who  believe  and  obey  God. 

13.  The  certainty  that  persever- 
ance in  faith  and  obedience  will  issue 
in  receiving  the  promised  blessings  is 


60 


HEBREWS. 


-promise  to  Abraham,  because  he  could  swear  by  no  greater, 
lie  sware  by  himself,  "  saying,  Surely  blessing  I  will  bless 
thee,  and  multiplying  I  will  multiply  tlice.  ^^  And  so,  after 
lie  had  patiently  endured,  he  obtained  the  promise.     ^°  P'or 


now  argued  from  the  fact  tliat  God  ap- 
pended to  his  promises  an  oath,  aud 
from  the  example  of  Abraham,  whose 
patient  confidence  in  the  fulfilment  of 
God's  promises  was  amply  recompensed. 

—  For  when  God  made  promise,  to  Abra- 
ham. Reference  is  here  had  to  the 
series  of  promises  made  to  Abraham, 
as  recorded  iu  Gen.  xii.  2,  3,  7;  xiii. 
14-17;  svii.  4-8;  xviii.  IS;  xxii.  Ki- 
18.  These  promises  had  a  spiritual, 
as  well  as  a  secular,  significancy;  they 
included  heavenly  good.  The  earthly 
prosperity,  consisting  of  a  numerous 
p(!sterity  and  of  wide-spread  posses- 
sion of  the  world,  was  only  the  prelim- 
inary and  visible  part,  emblematic  or 
typical  of  the  spiritual  and  eternal 
good  which  the  promises  really  em- 
b:aced.  —  The  manner  in  which  the 
New  Testament  writers  speak  of  the 
promises  made  to  Abraham  shows  that 
those  promises  were  understood  as  thus 
extensive.  They  were  considered  as 
valid  for  the  spiiitual  posterity  of 
Abraham;  that  is,  for  believers  in  all 
ages.  The  followers  of  Christ,  accord- 
ingl3',  were  regarded  as  partakers  with 
believing  Abraham  iu  the  blessings 
bestowed  through  Christ,  who  was,  em- 
inently, THAT  ONE  of  his  posterity,  or 
TUAT  SEED,  in  whom  all  nations  were 
to  be  blessed.  See  Rom.  iv.  11,  IC; 
Gal.  iii.  7,  9,  14,  IG,  2'd.  \\  He  sware 
hy  himself.  See  Gen.  xxii.  16:  "  Ey 
myself  have  I  sworn,  saith  the  Lord." 

—  By  the  solemn  and  irreversible  lan- 
guage of  an  cath,  God  gave  Abraham 
the  strongest  assurance  that  his  prom- 
ises would  bo  fulfilled. 

14.  Sayiny,  Siireli/,  etc.  See  Gen. 
xxii.  17.  The  blessing  hero  promised 
was  indefinite,  and  included  all  real 
good,  earthly  and  heavenly:  and  the 
promise  to  multiply  Abraham's  postei'- 
ity  had  respect,  ultimately,  to  his 
spiritual  posterity,  that  is,  to  believers 
of  all  times,  as  Well  as  to  his  natural 
descendants. 

Ij.     And   so;    that   is,    And   being 


thus  situated,  having  promises  and  an 
oath  from  God.  ||  After  he  had  patient- 
ly endured,  etc. ;  having  patiently  con- 
fided in  the  promises  of  God,  notwith- 
standing all  unfavorable  appearances, 
he  at  length  obtained  the  promise;  that 
is,  the  promised  blessing.  —  God  had 
repeatedly  promised  to  Abraham  a  nu- 
merous posterity.  Gen.  xii.  2,  3 ;  xiii. 
IC;  xvii.  4-C;  xviii.  18;  which  was 
to  descend  through  Isaac,  Gen.  xvii. 
19;  xxi.  12.  The  birth  of  Isaac  com- 
menced the  visible  fulfilment  of  tho 
promise;  but  subsequently  God  re- 
quired the  sacrificing  of  Is.-iac,  which 
requisition  appeared  entirely  adverse 
to  his  expectations:  yet  he  still  be- 
lieved the  declaration  of  God,  Ueb.  xi. 
17-19.  The  requisition  for  sacrificing 
Isaac  was  revoked,  and  tho  continued 
life  of  Isaac  in  such  circumstances 
might  well  be  considered  as  enfolding 
in  itself  the  entire  accomplishment  of 
all  tho  promises  of  God.  Abraham 
also  lived  after  this  event  sufiioiently 
long  to  see  all  the  providential  ar- 
rangements made  for  the  full  accom- 
plishment of  tho  divine  promise.  See 
Gen.  xxiv. ;   xxv  5-8. 

IC.  The  design  of  God,  in  swearing 
to  Abraham  by  himself,  had  its  ground 
in  the  usage  among  men  of  employing 
the  oath :  For  men  verily  swear  by  the 
greater;  that. is,  by  One  greater  than 
themselves,  namely,  God;  thus  by  an 
appeal  to  his  omniscience  avowing 
their  perfect  truthfulness,  and  by  an 
appeal  to  his  justice  and  almighty 
power  avowing  their  expectation  of 
being  doomed  by  him  to  merited  jjun- 
ishment,  should  they  utter  a  false  dec- 
laration, or  not  abide  by  their  eng.agc- 
ments.  Since  this  is  tho  practice 
among  men,  God  condescended  to  give 
in  this  manner  binding  force  to  his 
promise,  and  to  confirm  Abraham's  be- 
lief in  its  fulfilment.  From  the  nature 
of  the  case,  however,  he,  being  su- 
preme over  all,  could  swear  only  by 
himself.      II  ^4;jd  an    oath  —  an  end  of 


C II A  P  T  E  U     VI 


81 


men  verily  swear  by  the  greater  :  and  an  oath  for  confirma- 
tion is  to  them  an  end  of  all  strife.  "  Wherein  God,  will- 
ing more  abundantly  to  shew  unto  the  heirs  of  promise  the 
immutability  of  his  counsel,  confirmed  it  by  an  oath : 
^^that  by  two  immutable  things,  in  which  it  tvas  impossible 
for  God  to  lie,  we  might  have  a  strong  consolatioir,  wdio 
have  fled  for  refuge  to  lay  hold  upon  the  hope  set  before  us  : 
^'^  which  Jiope  we  have  as  an  anchor  of  the  soul,  both  sure 


all  strife;  and  on  any  occasions  of 
dispute,  or  strife,  among  men,  the  oath 
which  is  taken  is  an  end  to  the  strife, 
and  loads  to  a  confirmed  settlement  of 
the  matter.  The  oath,  unluss  there  is 
ground  for  suspecting  the  crime  of 
perjury,  gives  final  assurance  in  regard 
to  a  matter  in  dispute;  it  is  held  of  an 
obligatory  nature,  and  is  finally  deci- 
sive. Compare  Geu.  xxi.  22-24;  1 
Sam.  six.  0;  Is.  liv.  9;  Matt.  xiv.  7. 
17.  Whfrcin;  that  is.  In  accord- 
ance with  which  usage;  or,  on  which 
account;  on  account  of  an  oath  being 
employed  among  men  to.  give  assur- 
ance and  to  place  a  matter  beyond  con- 
troversy or  doubt.  II  God,  willing 
inore  abundantly,  etc. ;  (iod,  out  of  re- 
gard to  man's  weakness  and  liability 
to  distrust,  desiring,  by  "assurance 
made  doubly  sure,"  to  show  unto  the 
heirs  of  promise;  more  correctly,  heirs 
of  the  promise,  —  The  promise  is  here 
used  collectively  for  the  promises  made 
to  Abraham,  which  might  bo  considered 
as  comprised  in  the  one  promise  <o  bless 
him,  since  this  included  all  the  kinds 
of  good  which  God  purposed  to  be- 
stow, and,  among  these,  eternal  life  in 
heaven.  —  The  heirs  of  the  promise  are 
those  who  were  to  possess  the  promised 
blessing;  namely,  Abraham  and  his 
pious  natural  descendants,  Rom.  iv. 
12;  and  all  his  spiritual  posterity, 
Horn.  iv.  11,  namel3',  all  of  every  na- 
tion and  age  who  should,  liko  him, 
have  an  obedient  faith  in  God,  and  do 
his  will,  which  was  in  due  time  to  be 
fully  revealed  in  the  gospel  of  Christ. 
All  true  disciples  of  Christ  arc  reck- 
oned among  the  heirs  of  the  promise 
made  to  Abraham,  since  they  resemble 
him  in  the  faith  with  which  he  rejoiced 
iu  the  promised  advent  of  Christ,  John 


viii.  56.  II  The  immutability  of  his 
counsel;  bis  unchangeable  will,  or 
purpose.  II  Confirmed  it  with  an  oath; 
strictly  translated,  he  interposed,  came 
between  the  two  parties,  himself  and 
those  to  whom  the  promises  wore  made, 
with  an  oath.  Having  taken  the  posi- 
tion of  a  promisor,  ho  then  took  the 
position  of  one  who  bound  himself  by 
the  very  strongest  oath  to  fulfil  tho 
promise.    ' 

18.  7^hat  by  two  innnutable  things, 
etc.,  a  promise  and  an  oath,  which  by 
their  nature  and  circumstances  are 
ordinarily  regarded  as  unchangeable, 
not  liable  to  be  reversed,  but  held  as 
inviolable.  ||  In  which  it  was  impossi- 
ble for  God  to  lie.  Though  man  may, 
through  pressure  of  circumstances,  or 
fickleness,  or  original  intent  to  deceive, 
show  himself  false,  God,  from  the  in- 
finite rectitude  of  his  nature,  and  his 
supremacy  above  all  circumstances  and 
adverse  influences,  and  his  indepen- 
dence and  control  of  all  creatures  and 
agencies,  cannot  by  any  possibility  fal- 
sify his  word.  Compare  Tit.  i.  2. 
•||  iVh')  have  fled,  etc.;  who  have  Ced 
from  the  wrath  to  come.  Matt.  iii.  7; 
Luke  iii.  7-0,  so  as  to  take  hold  on  and 
mako  sure  of  tho  hopo  which  Christ 
proposes  to  us  of  heavenly  good,  or 
eternal  life,  the  rest  with  God  in 
heaven.  Christ  holds  out  tho  hope  of 
eternal  life:  to  him  wo  must  flee  if  we 
would  escape  the  perils  to  which  sin 
exposes  us,  and  putting  our  confidence 
in  him,  as  tho  leader  to  salvation,  wo 
have  oiTectual  consolation  in  all  our 
distresses. 

ly.  Which  hope  we  have  as  an  an- 
chor of  the  soul,  etc.  An  anchor  keeps 
tho  vessel  steadj',  prevents  it  from 
drifting    away,  helps  to  weather    a 


82 


HEBREWS, 


and  steadfast,  and  -wliicli  enteretli  into  that  within  the  veil: 
^^  wliilher  the  forerunner  is  for  us  entered,  even  Jesus,  made 
a  High-priest  Ibrever  after  tlie  order  of  Melchizedeic. 


Btorm;  in  short,  keeps  it  in  a  safe  po- 
sition. So  tlio  hope  of  bcavenly  good 
through  Christ  is  tho  soul's  anchor 
amid  all  its  dangers,  keeping  it  steady 
aud  safe,  helping  it  to  outride  the 
storms  of  temptation  by  which  it  may 
be  assailed.  It  is  the  only  cJectual 
safeguard  of  the  soul  wliilc  on  earth. 
II  Sure, — uteadfd&t, —  which  cntereth,  etc. 
These  terms  relate  not  to  tho  word  an- 
chor, but  to  hipe.  This  hope,  an  anchor 
of  the  soul,  is  xtire,  not  liable  to  fail; 
it  is  i^teadfast,  firm,  unyielding,  as  fix- 
ing its  hold  on  the  ever-firm  dcclara- 
ti(m  of  Crod;  it  entcrcth  int  >  that  within 
the  veil,  since  it  reaches  forward  to 
heaven.  In  the  phrase  that  within  the 
veil  allusion  is  made  to  that  recess  in 
the  .Jewish  tabernacle,  and  afterwards 
iii  the  tjmple,  which  was  named  the 
VI  lit  hily  place,  or  the  h^ly  of  h-jlies. 
This  was  separated  by  a  veil,  or  cur- 
tain, from  trie  hiiy  place,  that  is,  tho 
outer  sanctuary,  Ex.  xxvi.  33.  Into 
this  inner  apartment,  beyond  the  sanc- 
tuarv,  only  the  high-priest  was  al- 
lowed to  enter,  aud  even  he  only  one 
day  in  t!ie  year,  the  day  of  annual 
atonement  for  the  nation.  It  was  re- 
garded as  the  place  of  Jehovah's 
special  presence;  and  hence  it  was 
Considered  an  emblem  of  heaven.  Con- 
sequentlj',  that  within  the  veil  means  tho 
place  of  God's  abode,  heaven. 

20.  Whither  the  f:rerunnrr,  etc. ;" 
to  which  most  holy  abode  of  God,  rep- 
resented by  the  interior  recess  of  the 
tabernacle,  .Jesus  has  gone  beforehand 
in  our  behalf,  having  become  our  abid- 
ing High-priest.  ||  Forever;  from 
age  to  ago,  through  all  generations. 
His  priesthood  is  an  abiding  one,  held 
ever  by  himself,  not  transmitted  to  an- 
other person.  The  Jewish  high-priest's 
office  was  necessarily  successive,  pass- 
ing from  one  incumbent  to  another  on 
account  of  death.  Not  so  with  Jesus, 
who  has  entered  beforehand  into  heav- 
en, as  our  Leader  and  our  perpetual, 
ever-living,  ever-acting  Iligh-priest. 
—  Tho  word ybrcDcr  was  not  yet  partic- 


ularly dwelt  on  by  the  writer,  since 
tho  thought  convej'od  by  it  belonged 
to  a  more  advanced  part  of  his  argu- 
ment, as  one  of  the  points  in  proving 
the  superiority  of  Christ's  priesthood 
to  that  of  Aaron.  He  seems,  howev- 
er, to  have  felt  it  important  to  keep 
the  expression  before  his  readers' 
minds.  ||  After  the  order  of  Mclchize- 
dek.  See  on  v.  6.  —  The  writer  tluis 
terminates  his  hortatory  address  by 
again  distinctly  bringing  Jesus  to  view 
in  the  capacity  of  a  High-priest  oflici- 
ating  for  his  followers  in  the  immedi- 
ate presence  of  God;  a  High-priest, 
also,  bearing  a  marked  resemblance  to 
Mulchizedek  and  occupying  a  higher 
priestly  rank  than  the  high-priests  of 
Aaron's  time.  To  the  consideration  of 
Christ,  in  this  exalted  capacity,  ho 
next  directs  attention. 

CHAPTER  VII. 

Having  repeatedly  mentioned  Jesus 
as  the  High-priest  according  to  tho 
rank  of  Melchizedek,  v.  G,  lU;  vi.  20, 
the  writer  now  proceeds  formally  to 
consider  Jesus  as  occupying  this  posi- 
t^n.  After  alluding  to  the  few  his- 
torical particulars  in  the  sacred  records 
concerning  Melchizedek,  he  points  out 
several  striking  coincidences,  official 
and  personal,  between  him  and  Jesus. 
As  tho  thought  that  Jesus  had  been 
made  a  high-priest  forever,  like  Mel- 
chizedek, was  particularly  prominent 
in  the  wiiter's  mind,  he  confirms  this 
thought  by  the  coincidence  between 
tho  two  in  this  respect;  /or  Melchiz- 
edek abideth  a  priest  continually.  Vs. 
1-3. 

He  next  directs  attention  to  the  great- 
ness of  Melchizedek  in  his  priestly  ca- 
pacity. He  was  so  great  that  even 
Abraham,  the  patriarch  of  the  He- 
brew nation,  gave  tithes  to  him,  vs.  4. 
Again,  while  tho  Levitical  priests 
have  the  great  honor  of  receiving 
tithes  from  the  descendants  of  Abra- 
ham,   Melchizedek    has    tho   greater 


CHAPTER   VII. 
For  tliis  Melchizcdek,  king  of  Salem,  priest  of  the  most 


honor  of  having  received  tithes  fmm 
Abiahrtin  himself,  and  of  having  pro- 
nounced a  blessing  on  him,  vs.  5-7. 
Thus  an  additional  proof  is  given  of 
Melchizedok's superiority  to  xVbraham, 
in  connection  vvitli  a  proof  of  his  su- 
periority to  thoLevitical  priests. — The 
Ljvitical  priests,  also,  who  receive 
tithes,  arc  but  dy'uvj  men;  while  Mcl- 
chizodeli  is  testified  of  only  as  a  livinj 
person,  vs.  8.  Moreover,  the  progeni- 
tor of  these  priests,  Levi,  has,  through 
Abraham,  given  tithes  to  Melchizo- 
dek,  and  thus  acknowledged  Melchiz- 
edok's superiority  to  him  and  his  de- 
scendants, vs.  9,  10.  — The  superiority 
of  Melchizedek  to  thoLevitical  priests, 
to  any  one  or  to  all  of  them,  virtually 
proves  the  superiority  of  Jesus  to 
those  priests,  for  Jesus  was  of  the  rank 
of  ]\Ielchizcdck. 

From  the  fact  that  Jesus  is  become 
the  lligh-priest,  it  follows  that  the  Le- 
vitical  priesthood  was  imperfect;  for 
it  would  not  have  been  changed  and 
given  place  to  a  diiferent  priesthood, 
if  it  had  furnished  a  perfect  expiation 
and  secured  a  perfect  state  of  holiness 
and  gU)ry  for  men,  vs.  11.  Since  the 
Levitical  priesthood  was  established  in 
vital  connection  with  the  Law,  and 
was  regulated  by  the  Law,  such  a 
change  in  the  priesthood  as  the  intro- 
duction of  a  priest  of  a  ditTorent  or- 
der, or  rank,  involved  a  change,  also, 
of  the  Law.  The  fact  that  Jesus  has 
become  the  Iligh-priest,  lias  brought 
about  that  change  of  the  Law,  inas- 
much as  in  his  becoming  lligh-priest 
the  Mosaic  law  was  not  followed;  for 
Jesus  belonged  to  a  tribe  from  which, 
according  to  that  Law,  a  priest  could 
not  be  selected,  vs.  12-14.  Still  fur- 
ther; that  it  was  not  in  accordance 
with  an  external,  ineffectual  economy, 
gucli  as  the  Mosaic,  that  Jesus  is  made 
lligh-priest,  but  in  accordance  with  an 
economy  having  power  to  bestow  end- 
less life,  is  clear;  because  ho  is  made 
a  Vncsi  forever,  vs.  IG,  17.  —  The  Mo- 
Baic  law,  then,  is  superseded  by  a  sys- 


tem capable  of  securing  eternal  life: 
it  is  set  aside,  for  it  carried  nothing  to 
perfection ;  and  a  better  ground  of 
hope,  by  which  we  draw  near  to  God 
for  mercy  and  grace,  is  introduced,  vs. 
18,  IS). 

Also,  Jesus  was  made  ai  Priest  with 
the  solemnity  of  an  oath  on  the  part 
of  God,  and  thus  with  a  sanction  tran- 
scending -that  of  the  Levitical  priest- 
hood; in  this  same  transcending  de- 
gree, the  covenant,  of  which  he  is  be- 
come the  surety,  is  better  than  the 
Mosaic,  and  he  consequently  a  lligh- 
priest  superior  to  the  Levitical,  vs.  20- 
22.  —Still  further;  the  priesthood  of 
Jesus  is  superior,  since  he  abides  for- 
ever, and  thus  has  an  unchangeable 
priesthood,  one  which  abides  in  his 
own  person,  and  does  not  pass  from 
him  to  another ;  whence  he  is  able  to 
save  completely  all  who  come  to  God 
through  him,  because  he  is  ever-living 
so  as  to  intercede  for  them,  vs.  23-25. 

It  was,  moreover,  eminently  befit- 
ting that  such  a  High-priest  as  Jesus 
has  been  described  to  bo  in  preceding 
parts  of  this  chapter,  also  in  ii.  17, 
18,  iv.  14,  15,  V.  9,  should  be  ap- 
pointed for  us;  one  free  from  every 
taint  of  sin  and  all  contact  with  sin- 
ners, and  exalted  on  high,  not  needing 
to  offer  up  repeatedly  sacrifices  for  him- 
self first  and  then  for  the  people,  since 
his  once  offering  up  of  himself  for  the 
people  is  all-sufficient;  for  the  priests 
appointed  by  the  Law  were  only  men 
burdened  with  a  consciousness  of  sin; 
but  the  divine  declaration  confirmed 
by  the  oath,  which  was  subsequent  to 
the  Law  and  therefore  set  it  aside,  ap- 
points as  lligh-priest  the  Son  of  God, 
exalted  to  the  perfection  of  his  heav- 
enly dignity  forever,  vs.  26-28. 

1-3.  For  this  Melchizedek  —  abideth 
a  priest  contimially.  At  entering  on 
the  discussion  of  the  high-priesthood 
of  Jesus  as  contrasted  with  the  Leviti- 
cal high-priesthood,  the  transition  from 
the  last  verse  of  the  preceding  chap- 
ter to  the  present   paragraph  is  very 

s;5 


84 


HEBREWS. 


high  God,  who  met  Abraham  returning  from  the  slaughter 
of  the  kings,  and  blessed  him ;  ^  to  whom  also  Abraham 


natural.  The  thought  of  Jesus'  hav- 
ing become  a  High-priest  forever  after 
the  order  of  Melcliizedek  had  been 
expressed.  In  confirmation  of  that 
thouglit,  and  as  showing  a  resemblance 
bi>tweeu  Melc'hizedek  and  him,  Mel- 
chizedek  is  now  presented  to  our  no- 
tice as  abidin'j  a  priest  contitmally.  In 
this  respect,  as  in  various  others,  the 
ci)incidcnco  between  the  two  is  very 
observable.  The  statement  is  not  an 
crjununt  in  proof  of  the  perpetuity 
of  Christ's  priesthood,  no  argument 
being  needed,  since  its  perpetuity  was 
made  known  in  the  divine  appoint- 
ment of  Christ  to  this  office.  This 
point  was  not  a  matter  for  reasoning; 
but  the  coincidence  in  this  respect  be- 
tween Mclohizedek  and  Jesus  needed 
to  be  distinctly  stated  as  confirming 
the  point,  and  as  unfolding  one  of  the 
essential  elements  of  Christ's  priest- 
hood which  had  not  been  sufficiently 
well  apprehended.  It  is  indeed  the 
chief  point,  both  of  resemblance  to 
Molchizcdek  and  of  contrast  with  the 
Levilical  priests,  which  the  writer 
was  seeking  to  impress  on  the  He- 
brews. This  attribute  of  perpetuity 
belonged,  in  a  certain  sense,  to  Mel- 
chizedek;  so,  too,  Jesus  is,  in  a  still 
higher  sense,  an  enduring  Priest;  his 
office  extends  throughout  all  ages,  so 
long  as  his  followers  shall  need  a  high- 
priest.  —  Before  distinctly  mentioning 
this  culminating  point  of  resemblance, 
the  writer  recalls  the  brief  historical 
account,  Gen.  xiv.  18-20,  in  which 
Melchizedek  is  so  honorably  commem- 
orated, and  then,  in  suggesting  points 
of  resemblance  between  him  and  Jesus 
which  were  involved  in  the  declara- 
tion, Thou  art  a  priest  forever  after 
the  order  of  Melchizedek,  gives  the 
explanation  of  his  name  and  of  his 
kingly  title,  and  directs  special  atten- 
tion to  the  remarkable  fact  that  this 
king-priest  appears  without  father, 
without  mother,  without  beginning, 
and  without  ending,  of  life.  Thus  he 
is  made,  in  the  remarkable  providence 
ol'  God,  like  unto  the  Son  of  God,  who 
is  really  without  beginning  and  with- 


out ending.  What  was  really  true  in 
reference  to  the  Son  of  God  has  a 
counterpart  in  Melchizedek  by  the  po- 
sition in  which  the  providence  of  God, 
according  to  the  sacred  records,  placus 
him.  When  ho  first  appears  in  the 
sacred  records,  he  is  presented  to  us 
as  a  king  and  a  priest  of  the  most 
high  God ;  and  no  information  is  given 
as  to  his  parentage,  his  birth,  or  his 
death.  So  far  as  human  knowledge 
goes,  the  case  is  as  if  he  had  no  par- 
ents and  never  ceased  to  live,  or  to  be 
a  king-priest.  Now,  what  is  true  of 
him  in  a  certain  view  is  really  and  lit- 
erally true  of  Jesus,  the  Son  of  God; 
and  iMelchizedok  is  a  signal  typo  of 
the  Sou  of  God,  who  is  become  the 
King-priest  of  his  followers.  —  The 
only  account  which  wo  have  concern- 
ing Melchizedek  is  found  in  Gen.  xiv. 
18-20.  He  is  there  called  "  king  of 
Salem"  and  "the  priest  of  the  most 
high  God."  On  the  return  of  Abra- 
ham from  a  successful  expedition 
against  the  five  confederate  kings  into 
whose  hands  Lot,  Abraham's  nephew, 
had  fallen,  he  met  Abraham  with  a 
present  of  bread  and  wine,  and  pro- 
nounced a  blessing  on  him  in  language 
indicative  of  intelligent  and  sincere 
piety ;  and  Abraham  gave  to  him  tithes 
of  all  the  goods  he  had  captured.  — 
Jlclchizcdek  appears  to  have  been  a 
king  of  one  of  the  tribes  in  ancient  Pal- 
estine, and  Salem  to  have  been  tho  city 
of  his  i-esidcnce.  In  the  midst  of  tho 
prevailing  depravity  and  idolatry,  he 
maintained  the  knowledge  and  worship 
of  the  one  true  God,  and,  according  to 
a  pi'actice  which  was  observed  in  patri- 
archal times,  he  was  the  priest  as  well 
as  the  king  of  his  people. 

2.  Abraham  gave  a  truth  part  of  all; 
gave  even  a  tithe  of  all ;  went  so  far 
as  to  give  tithes,  Gen.  xiv.  20.  —  Tho 
practice  of  tithing,  or  setting  apart  a 
tenth  of  all  income  as  an  offering  to 
God,  for  tho  support  of  priests  and 
for  the  service  of  religion,  is  very  an- 
cient. The  tenth  of  all  was  consid- 
ered due  to  God  as  an  expression  of 
gratitude  to  him,  the  bostower  of  all 


CHAPTER    VII 


85 


gave  a  tenth  part  of  all ;  first  being  by  interpretation  King  of 
righteousness,  and  after  that  also  King  of  Salem,  which  is, 
King  of  peace  ;  ^  without  father,  wnthout  mother,  without  de- 
scent, having  neither  beginning  of  days  nor  end  of  life,  but 


good,  and  an  acknowledgment  of  his 
sovereignty  as  God  over  all,  entitled 
to  homage  from  all  men  and  in  regard 
to  all  things. — On  the  occasion  hero 
mentioned,  Abraham  gave  tlie  tenth 
of  his  spoils  to  Melchizedek  as  being 
t!ic  priest  of  the  Most  High,  and  en- 
titled to  what  was  considered  as  the 
Lord's  portion.  Such  was  the  signifi- 
cance of  tithing  among  the  Hebrews 
as  regulated  by  the  Mosaic  law;  God 
claimed  as  his  own  the  tenth  of  all  in- 
come, Lev.  xxvii.  30,  and  this,  to- 
gether with  various  offerings.  Num. 
xviii.  8,  was  given  to  the  priests  and 
Levites  for  their  support,  siiioo  the 
tribe  of  Levi,  being  set  apart  for  the 
service  of  religion,  h.ad  no  possessions 
in  common  with  the  other  tribes.  See 
Num.  xviii.  20-32.  —  The  poor,  also, 
were  to  receive  a  portion  from  the 
tithes,  Deut.  xiv.  29.  ||  Bciny  by  in- 
terprctati m,  etc.  The  name  Mrhhiz- 
edek,  according  to  the  meaning  of  the 
two  words  of  which  it  is  composed, 
signifies  kinj  of  rijhte.ouxnexs ;  that  is, 
a  righteous  king.  ||  Kinj  nf  Salem, 
which  is,  etc.  The  Hebrew  word  S<ilem 
signifies  peace.  Melchizedek's  charac- 
ter corresponded  to  the  meaning  of  his 
title:  ho  Vfus  Idnj  of  peace ;  that  is,  a 
peaceful  king.  Agreeably  to  the 
meaning  of  his  name,  and  of  his  king- 
ly title,  he  was  righteous  and  peaceful; 
a  becoming  type  of  that  King  who  was 
to  reign  iu  righteousness,  Is.  xxxii.  1; 
ix.  7;  Jer.  xxiii.  5,  6;  Zech.  ix.  9; 
and  to  be  Prince  of  peace,  Is.  ix.  6. 

3.  VVithuut  father,  withmt  wither; 
not  really  so,  but  historically,  since 
the  sacred  records  give  us  no  knowl- 
edge of  his  parentage.  No  man 
knows  who  was  his  father,  or  who  was 
his  mother.  Viewed  in  all  the  light 
wliieh  the  sacred  history  imparts  con- 
corning  him,  he  stands  alone,  not  a 
word  being  spoken  of  his  parentage. 
II  Withiut  descent;  literal! \',  withmt 
(jene(di>t/y.  IHs  name  is  not  recorded 
in  any  genealogical  register,  and,  con- 


sequently, he  appears  without  lineage 
or  ancestry.  —  This  mention  of  there 
being  no  genealogical  record  of  him 
may  be  either  explanatory  of  the 
terms  loithout  father,  withrut  mother,  or 
may  be  a  more  general  statement, 
namely,  that  he  had  no  recorded  an- 
cestry. This  circumstance  was  a  very 
striking  one  in  the  view  of  orientals, 
who  made  great  account  of  genealogi- 
cal registers;  and  its  occurrence  in 
regard  to  a  distinguished  individual 
would  naturally  arrest  attention  as  a 
noteworthy  peculiarity.  ||  Ilaviyiy  nei- 
ther beyinniny  of  days,  nor,  etc. ;  without 
a  beginning,  or  a  termination,  of  life, 
so  far  as  the  sacred  record  gives  us  in- 
formation concerning  him.  We  know 
him  only  as  a  living  person;  we  have 
never  read  of  his  birth,  or  of  his 
death.  —  The  writer's  design  evidently 
was  to  present  resemblances  in  Mel- 
chizedek to  Jesus,  regarding  one  as 
the  intended  type  of  the  other.  la 
unfolding  the  type,  that  is,  in  present- 
ing coincidences  between  the  two,  the 
silence  of  the  Scriptures  concerning 
Melchizedek  suggested  points  of  re- 
semblance, as  well  as  the  positive  in- 
formation contained  in  the  Scriptures. 
Those  coincidences,  drawn  out  in  de- 
tail, are  certainly  very  remarkable, 
and  must  have  been  deeply  impressive 
to  the  original  readers  of  this  epistle. 
11  But  made  like  unto  the  Son  nf  God. 
In  these  various  particulars,  as  to 
name,  titles,  lineage,  beginning  and 
ending  of  life,  he  was,  by  a  special  di- 
vine providence,  made  like  the  Son 
of  God:  a  signal  resemblance  was  oc- 
casioned between  him  and  the  Son  of 
God,  who  is  in  reality  a  perfectly 
righteous  and  peaceful  King,  without 
beginning  and  without  end,  and  who, 
in  conueetiou  with  his  kingly  authori- 
ty, is  invested  with  priesthood.  — The 
coincidences  between  Melchizedek  and 
Jesus,  as  here  set  forth,  and  the  use 
which  was  made  by  the  Spirit  of  God, 
in  the  110th  Psalm,  of  this  venerable 


86 


II  E  B  11 E  W  S 


made  like  unto  the  Son  of  God,  al)ideth  a  priest  continual!}'', 


and  mysterious  man,  as  furnishing  a 
/     parallel  to  the  kingly  priesthood  of 
;■      Jesus,  have  their  most  satisfactory  ex- 
^'        planation  in  the  belief  that  Melehiz- 
f  edek  was  originally  designed  of  God 

to  be  a  type  of  Jesus,  both  in  regard 
t<)  what  is  made  known  concerning  him 
and  in  regard  to  what  God  saw  fit  to 
keep  in  concealment.  la  his  personal 
character  and  official  position,  which 
are  matters  of  record,  and  in  the  si- 
lence of  the  Scripture  as  to  any  hu- 
man parentage,  as  to  a  beginning  and 
an  ending  of  life  to  him,  he  .was  de- 
signed to  foreshadow  the  Son  of  God 
as  the  kingly  lligh-priest.  —  The  in- 
tention of  the  writer  in  grouping  to- 
gether many  circumstances  of  resem- 
blance between  Melchizedek  and  Jesus 
was,  probably,  to  make  impressive  and 
suggestive  the  fact  that  Jesus  had, 
agreeably  to  the  llUth  Psalm,  become 
a  Iligh-priest  aft^r  the  likeness  of 
Melciiizedek,  and  to  prepare  the  read- 
er to  see  how  vastly  important  was 
this  predicted  change  in  the  priest- 
hood. Such  a  group  of  coincidences 
in  respect  to  persons  and  circumstances,  . 
mentiimed  in  the  sacred  records,  was 
well  fitted  to  deepen  conviction  in  the 
mind  of  a  candid  Jew  concerning  any 
religious  subject.  A  similar  tendency 
on  the  part  of  the  saored  writers,  when 
narrating  certain  events,  to  recall  par- 
allel or  strikingly  similar  events,  or 
even  language  which  corresponds  to 
such  events^  in  order  to  impress  the 
thought  of  a  divine  foresight  and  of  a 
complete  fulfilment  of  God's  designs, 
is  repeatedly  shown  in  the  Gospeis. 
Events  there  narrated  arc  frequently 
set  in  connection  with  some  Old  Testa- 
ment declarations  or  events,  rather  on 
account  of  their  striking  resemblance 
and  being  corresponding  parts  of  ono 
great  plan  of  divine  Providence,  than 
as  furnishing  a  basis  for  direct  argu- 
ment. This  is  not  surprising.  In  the 
instance  before  us,  let  any  person,  un- 
der the  impression  that  a  divine  design 
is  connected  with  the  minutest  events, 
—  that  God  numbers  the  very  hairs  of 
our  heads,  —  contemplate  these  coinci- 
dences between  Melchizedek  and  Jesus, 
and  ho  cannot  but  feel  that  the  case  is 


a  remarkable  one;  that  this  ancieni 
king-priest  may  well  bo  regarded  as 
typical  of  Ilirn  who  was  to  be  a  priest 
upon  his  throne,  Zcch.  vi.  12,  13. — It 
is  observable  that  neither  here,  nor 
elsewiiere  in  this  epistle,  is  any  special 
notice  taken  of  the  union  of  the  kingly 
office  with  the  priestly  in  Melchizedek 
as  a  main  point  of  distinction  between 
the  priesthood  of  Melchizedek  and 
that  of  Aaron,  while  yet  in  this  re- 
spect, also,  and  eminent!}'',  Christ,  as 
a  priest,  resembled  Melchizedek  and 
diii'ered  from  the  Levitical  high-priests. 
This  union  of  regal  power  with  priest- 
ly ofiiees  is,  indeed,  implied  in  the  ex- 
planation of  the  name  and  title  of 
Melchizedek,  and  in  the  repeated  men- 
tion of  Jesus  being  seated  at  the  rijlit 
hand  nf  Gxl,  and  it  could  not  fail  to 
be  perceived  by  readers  so  familiar  as 
were  the  Hebrews  with  the  brief  his- 
torical notice  of  Melchizedek  in  Gen. 
xiv.  18-'20 ;  but  no  distinct  and  prom- 
inent place  is  given  to  it  in  the  epistle. 
Those  to  whom  it  was  primarily 
addressed,  and  who,  probably,  were 
not  unfamiliar  with  the  thought,  how- 
ever incorrectly  they  may  have  appre- 
hended it,  that  the  Messiah  was  to 
have  the  power  of  royalty  in  conjunc- 
tion with  the  sacrcdnessof  priesthood, 
doubtless  needed  that  a  certain  other 
item,  namely,  that  of  perpetuity, 
should  be  brought  distinctly  and  im- 
pressively before  them.  Besides,  it 
was  the  special  view  of  a  high-priost 
expiatiny  for  sin  and  interceding  with 
God,  which  was  occupying  the  writer's 
mind,  and  which  ho  desired  to  fiisten 
in  the  minds  of  his  readers.  If  this 
view  were  fully  admitted  and  properly 
appreciated,  they  would  then  be  in  a 
condition  better  to  understand  the  na- 
ture and  design  of  Christ's  kingly 
power.  —  II  Abideth  a  priest  continual/ y  ; 
that  is,  forever.  The  word  continually 
here  corresponds  to  the  word  forever  in 
vi.  20,  and  is  designed  to  confirm  the 
thought  tliere  expressed;  thus  pre- 
senting the  closing  point  of  resem- 
blance between  Melchizedek  and  Je- 
sus. —  This  declaration  concerning 
Melchizedek  is  not  to  be  understood 
absolutely,  as  if  alTirming  that,  in  the 


CHAPTER    VII 


87 


*  Now  consider  how  great  ihis  man  'icas,  unto  whom  even 
the  patriarch  Abraham  gave  the  tenth  of  the  spoils.  ^  And 
verily  they  that  are  of  the  sons  of  Levi,  v/ho  receive  the 
oillce  of  the  priesthood,  have  a  commandment  to  take 
tithes  of  the  people  according  to  the  law,  that  is,  of 
tlieir  brethren,  though  they  come  out  of  the  loins  of 
Abraham  :  "  but  he  whose  descent  is  not  counted  from  them 
recei\ed  tithes  of  Abraham,  and  blessed  him  that  had  the 
promises  :  '  and  without  all  contradiction  the  less  is  blessed 


strict  meaning  of  the  word,  he  abides 
a  priest  c'antinudli/,  furLVcr;  for  Jesus 
oisly  is  the  evcr-Uvhi'j  Priest.  It  is 
used  Concerning  Melohizcdok  as  com- 
pared with  priests  who,  at  their  death, 
resign  tlioir  otiices  to  others;  and  as  a 
typical  person.  The  sacred  record 
gives  no  account  of  his  having  died 
and  having  ceased  to  be  a  priest;  as 
ho  appears  in  the  sacred  record,  ho 
abideth  a  priest  continually.  In  this 
respect  ho  t.ypifies  Jesus,  who  is  really 
the  everlasting  lligh-priest.  — The  ex- 
planation of  this  clause  leads  to  the 
explanation  of  the  other  mysterious 
torms  in  this  connection.  They  are  to 
bo  understood  of  Melchizedek  as  a 
typical  person;  so  that  what  may  in  a 
certain  sense  be  said  of  him  is  exactly 
and  fully  true  of  Jesus,  the  Son  of 
God. 

4-10.  The  writer  now  directs  at- 
tention to  the  dignity  of  the  priest 
Melchizedek  as  far  transcending  that 
of  the  .Jewish  priests,  and  thus,  by 
implication,  without  a  formal  state- 
ment, assorts  the  corresponding  dignity 
of  Jesus  as  made  a  priest  of  the  rank 
of  Melchizedek.  —  Now  consider  how 
great  this  man  was.  The  greatness,  or 
dignity,  of  Melchizedek  is  shown  by 
t'.io  fact  that  Abraham,  tlie  distin- 
guished patriarch  of  the  Hebrew  na- 
tion, and  so  highly  reverenced  by 
them,  treated  him  as  entitled,  in  his 
priestly  capacity,  to  special  lionorfrom 
himself,  and  gave  him  the  tenth  of  his 
spells  as  tithes;  thus  acknowledging 
Meichizedek's  superiority  and  right  to 
homage  from  him.  ||  The  patriarch. 
Tiii.s  title  is  more  usually  given  to  the 
tv.elve  sons  of  Jac;.b,  as  being  the 
pr(>gcnitoi-s  of  the  twelve  tribes.  See 
Acts  vii.  8,  y.     Ilciy  it  is  used,  with 


eminence,  of  Abraham,  as  being  the 
earliest  of  the  distinguished  men  from 
whom  the  Hebrew  people  descended. 
See  Gon.  xii.  1-3;  siv.  13.  Since 
Melchizedek  was  greater  than  Abra- 
ham, the  inference  is  easy  that  he  is 
to  be  held  greater  than  Abraham's  de- 
scendants, among  whom  vrere  the  Le- 
vitical  priests. 

5-7.  From  Abraham  as  compared 
with  Melchizedek,  the  writer  passes  to 
the  Lovitical  priests  as  compared  with 
him,  interweaving  an  additional  proof 
of  his  superiority  to  Abraham.  —  And 
verili/  they  that  areofthesons  of  Levi,  etc. 
It  is,  indeed,  true  that  the  descendants 
of  Levi,  who  enter  the  priesthood, 
that  is,  the  Levitical  priests,  have  a 
command  according  to  the  Law,  Num. 
xviii.  20-32,  to  take  tithes  of  the  peo- 
ple, althougli  the  people  are  thcij 
brethren,  enjoying  equally  with  them- 
selves the  distinction  of  being  descend- 
ants of  Abraham.  They  are,  indeed, 
greatly  honored  in  having  such  a 
command. 

G.  But  he  whise  descent  is  not  counted 
fr.m  them,  etc.  But  Melchizedek, 
who  was  not  lineally  connected  with 
the  Levitical  priests,  has  still  higher 
honor  in  that  he  has  received  tithes 
from  Abraham  himself,  the  patriarch 
and  head  of  the  Hebrew  people.  Ho 
is  therefore  eminently  superior  to 
them.  II  And  blessed  him  that  had  the 
promises.  See  Gen.  xiv.  H).  The  fact 
that  Melchizedek  pronounced  a  bless- 
ing on  Abraham,  who  was  so  honored 
of  God  as  to  be  the  recipient  of  most 
remarkable  promises,  is  indicative  al.-:o 
of  his  superiority  to  Abraham,  on  the 
principle  stated  in  the  following  verso. 

7.  And  with'ut  oil  cntrodiction,  etc. 
Every  one  concedes  that  the  person  oa 


88 


II  EB  HEWS. 


of  the  better.  ^  And  here  men  that  die  receive  titlies  ;  but 
there  he  receiveth  them,  of  whom  it  is  witnessed  tliat  lie  liv- 
eth.  ^And  as  I  may  so  say,  Levi  also,  who  receivetli 
tithes,  paid  tithes  in  Abraham.  ^'*  For  lie  was  yet  in  the 
loins  of  his  father,  when  Melchizedek  met  him. 


whom  a  blos.sing  is  pronounced  is  held 
to  be  inferior  to  him  who  pronounces 
it:  the  one  who  utters  the  blessing  is 
superior,  iu  point  of  age,  or  weight  of 
character,  or  relative  position,  to  him 
on  whom  it  is  pronounced.  —  The  rea- 
soning here  turns  aside  for  a  moment 
from  the  priests  to  Abraham,  as  an- 
other circumstance  relative  to  him  was 
brought  to  mind. — The  remark  iu 
this  verse  was  eminently  true  iu  early 
times  when  the  pronouncing  of  a  bless- 
ing was  universally  felt  to  be  of  a  very 
grave  as  well  as  aifectionate  charac- 
ter, and  was  so  often  a  prophetic  dec- 
laration, thus  connecting  the  speaker 
intimately  with  Uod.  See  Gen.  xxvii. 
4,  '27;   xlviii.  1j;   Dcut.  xxxiii.  1. 

8.  An  additional  argument  now 
follows  for  Melchizedek's  superiority 
to  the  Lcvitieal  priests,  namely,  while 
we  know  that  these  priests  are  mortal 
men,  we  have  no  such  positive  knowl- 
edge of  death  having  been  undergone 
by  Melchizedek.  The  Scriptures  tes- 
tify of  him  only  as  a  living  person. 
So  far  as  the  record  goes,  while  death 
stands  connected  with  these  priests, 
only  life  is  mentioned  in  connection 
with  Melchizedek.  —  And  here;  that 
is,  on  the  part  of  the  Lovitical  priests, 
they  who  are  known  as  dying  men  re- 
ceive tithes;  but  there,  on  the  part  of 
Melchizedek,  it  is  one  who  is  testified 
of  only  as  living  that  receives  them.  — 
The  silence  of  Scripture  is  here  em- 
ployed as  suggesting  a  point  of  con- 
trast in  Molehizedek's  favor;  and 
when  he  is  viewed  as  a  designed  typo 
of  Christ,  selected  from  all  priests  as 
the  one  who  was  to  be  specially  com- 
parable to  the  Son  of  God,  the  fact 
that  we  have  no  positive  knowledge  of 
his  having  died  is  significant. 

9.  His  superiority  to  the  Levitical 
priests  appears  also  from  the  fact  that 
Levi,  the  progenitor  of  these  priests, 
acknowledged  him  as  his  superior,  and 
consequently  the  superior  of  his  de- 


scendants.—  And,  as  I  may  so  say; 
or,  so  to  spcah;  a  form  of  expression 
implying  that  what  we  say  needs  somo 
qualification,  as  not  being  strictly  and 
literally  the  case,  but  requiring  to  be 
understood  with  such  allowance  as  the 
ordinary  apprehension  of  men  will  nat- 
urally suggest.  II  Levi — paid  tithes 
in  Abraham;  more  correctly,  throujh 
Abraham. 

10.  For  he  was  yet  in  the  loini,  etc. 
In  the  light  of  events  which  took  place 
ages  afterwards,  and  iu  view  of  the 
purpose  of  God,  who  giveth  life  to  all 
who  have  it,  and  who  calleth  things 
that  are  not  as  though  they  were, 
Rom.  iv.  17,  Levi,  who  now,  in  the 
persons  of  his  descendants,  receiveth 
tithes,  may  bo  said  to  have  paid  tithes 
to  Melchizedek.  This  is  on  tho  com- 
mon principle  that  a  man's  acts  often 
bind  his  children  and  remote  posterity. 
The  homage  which  Abraham  rendered 
to  Melchizedek  may  bo  regarded  as 
shared  in  by  his  descendants,  since  he 
was  the  head  and  representative  of  tho 
Hebrew  nation.  ||  His  father.  The 
word  father  is  here  equivalent  to  pro- 
f/enitor,  or  ancestor,  for  Abraham  was 
great-grandfather  to  Levi,  the  succes- 
sion being  Abraham,  Isaac,  Jacob, 
Levi.  The  Scripture,  after  the  man- 
ner of  the  orientals,  uses  terms  of 
kindredship  with  much  latitude;  thus, 
in  Gen.  xiv.  12,  Lot  is  mentioned  as 
Abraham's  nephew,  and  in  Gen.  xiv. 
14,  ho  is  called  Abraham's  breather. 

Melchizedek  has  now  been  shown  to 
be  greater  than  any  Levitical  priest. 
But  Jesus  has  become  a  priest  after 
tho  rank,  or  according  to  the  likeness, 
of  Melchizedek;  his  priesthood,  then, 
is  greater  than  tho  Levitical. — The 
event  of  Jesus'  being  invested  with 
this  priesthood  is  of  great  importance 
in  its  relation  to  the  Levitical  priest- 
hood and  the  Mosaic  law,  as  the  writer 
nov?  proceeds  to  show. 

11-28.     The  ground  for  the  intro- 


CHAPTER    VII 


89 


"  If  therefore  perfection  T\'ere  by  the  Levitical   priest- 
hood (for  under  it  the  people  received  the  law),  what  fur- 


duction  of  this  diacrcnt  and  superior 
priesthood  is  next  brought  to  view  in 
the  form  of  an  inference',  and  some 
Consequences  stated  which  result  from 
its  introduction.  The  ground  for  it  is 
the  inadequacy  of  the  Levitical  priest- 
hood for  relieving  the  spiricual  neces- 
sities of  men.  In  consequence  of  this 
inadequacy,  the  Levitical  priestho(;d 
is  terminated  and  the  Mosaic  dispen- 
sation is  displaced  by  one  difereut  and 
Letter,  vs.  11-1'J.  Tiie  covenant  on 
v/hich  the  new  dispensation  rests  is  far 
better  than  that  of  the  old,  and  the 
p;  iesthooil  of  Jesus  on  the  basis  of 
this  new  covenant  is  consequently 
better  than  the  Levitical  priesthood; 
bis  priesthood  is  also  superior,  since  it 
is  an  unchanging  one  in  his  own  per- 
son, vs.  20-2J.  It  was  befitting  that 
■we  should  have  such  a  High-priest  as 
Jesus,  who  has  no  need  to  oifer  sacri- 
fices for  himself,  or  to  ofter  repeated 
saciifices  for  the  people,  since  liis  of- 
fering up  of  himself  once  was  all-suf- 
ficient fur  their  necessities,  vs.  2t;-'28. 
IL  If  therefore  perfection  were  by 
the  Levitical  priei<thoGd,  etc.  Perfection, 
here,  has  reference  to  the  law  of  Mo- 
ses, as  a  religious  economy  with  which 
the  Levitical  priesthood  stood  essen- 
tially connected.  The  Mosaic  hxw,  as 
establishing  and  regulating  the  Levit- 
ical priesthood,  had  come  to  bo  regard- 
ed by  the  Jewish  teachers  as  perfect 
and  adequate  to  the  wants  of  all  men. 
They  taught,  consequently,  that  it  was 
to  endure,  and  that  the  nations  in  gen- 
eral were  to  be  brought  into  favor  with 
God  by  their  becoming  proselyted  to 
it  through  the  power  cf  the  JMessiah. 
This  assumed  perfection  cf  the  Law 
was  regarded  as  coming  from  the  Le- 
vilical  priesthood,  since  that  priest- 
hood was  understood  to  be  the  medium 
tf  favor  with  God.  The  idea  hero 
vany  thcreforo  be  thus  e.\-presscd:  If 
the  law  of  Moses  really  possessed  per- 
fection; that  is,  if  the  Mosaic  econo- 
my were,  by  moans  of  t!)e  Levitical 
I)riesthood,  abstlutely  perfect,  as  to 
])rovi(liag  for  men's  acceptance  with 
iiod,  there  Coukl  bo  no  need  of  biiiig- 


ing  forward  a  priest  of  a  sort  different 
fruui  the  Levitical  and  of  a  higher 
rank.  But  a  priest  of  this  different 
sort  was  in  the  divine  counsels  provid- 
ed for;  Jesus  has  become  that  priest, 
aud  has  entered  on  his  priestly  ofiice. 
It  clearly  results,  then,  that  the  Le- 
vitical priesthood  was,  in  the  judgment 
of  God,  imperfect;  it  could  not  an- 
swer the  ultimate  purposes  of  a  priest- 
hood; it  could  not  perfectly  aud 
finally  procure  the  removal  of  a  siu- 
ncr's  guilt,  and  provide  acccptaneo 
for  him  in  the  sight  of  God.  A  ad  as 
a  change  is  thus  made  in  the  priest- 
hood, a  change  in  the  Law,  or  religious 
economy,  which  established  tiiat  priest- 
hood and  derived  from  it  what  ellicacy 
it  had,  is  also  necessary.  ||  Fur  under 
it  the  people  received  the  law.  The  i^ea 
hero  is  not  that  durinj  the  Levitical 
priesthood  the  Law  was  fully  commu- 
nicated find  established,  but  that  on 
the  Levitical  priesthood,  as  a  basis  un- 
derlying the  whole  system,  the  Law 
was  established;  not  in  reference  to 
time,  for  then  the  arrangements  for  the 
priestly  oflice  would  have  preceded  the 
ordinary  legislative  enactments,  but  in 
reference  to  the  presupposed  conditiun 
that  the  people  who  should  accept  Mo- 
ses as  their  law-giver  should  accept 
tho  priesthood  which  he  should  bo  em- 
powered to  establish.  The  people,  in 
other  words,  received  the  Mosaic  law 
with  the  Levitical  priesthood  as  its  es- 
sential gi'ouad.  It  was  a  conditim 
precedent,  that  the  priesthood  should, 
so  to  speak,  permeate  the  entire  Law 
and  be  felt  at  all  points.  Eetweeu  tho' 
priesthood  and  the  Law  there  was  to 
be  so  vital  a  connection  that  both  were 
to  exist  together;  neither  of  them  was 
to  be  oporalivc  without  the  other; 
they  were  mutually  dependent;  what 
aSected  one  of  them  affected  also  tho 
other. — This  parenthetical  thought, 
fur  under  it  the  peiple  received  the  law, 
was  introduced  because  in  the  senti- 
ment which  tlio  writer  was  about  to 
express  he  had  in  view  the  entire  Law 
of  M(Scs  as  well  as  the  priesthood,  and 
the  thought  thus  suggested  in  passing 


90 


HEBREWS. 


ther  need  toas  there  that  another  priest  shonhl  rise  after  the 
order  of  Melchizedek,  and  not  be  called  after  the  order  of 
Aaron?  ^-  For  the  priesthood  being  changed,  there  is  made 
of  necessity  a  change  also  of  the  law.  ^^  For  he  of  whom 
these  things  are  spoken  pertainethto  another  tribe,  of  which 
no  man  a'ave  attendance  at  the  altar.     "  For  it  is  e\itlent 


would  tend  to  prepare  the  readers  to 
accept  that  sentiment.  The  Jewish 
teachers,  still  clinging  to  their  tradi- 
tional notions,  had  maintained  that  the 
Mosaic  law,  of  which  the  Levitical 
priesthood  was  an  essential  part,  was 
a  perfect  system;  that  it  made  ade- 
quate provision  for  men's  religious 
necessities;  that  it  was  to  be  a  perma- 
nent institution;  that  under  the  Mes- 
siah all  nations  were  to  be  brought 
into  subjection  to  it,  and  thus  to  the 
enjoyment  of  its  advantages,  even  to 
the  attainment  of  eternal  life.  In 
view  of  this  favorite  opinion,  and  to 
guard  more  effectually  the  Hebrew  be- 
lievers against  it,  he  presents  the 
Christian  view  of  the  case.  If,  —  he 
virtually  says, — if  the  Law  were  so 
perfect  that  an  all-sufficient  expiation 
could  be  effected  by  the  Levitical 
priesthood, — for  on  the  basis  of  this  the 
people  received  the  Law,  —  if,  I  say, 
perfection  belonged  to  the  Law  through 
the  Levitical  priesthood,  what  need 
was  there  that  a  priest  of  a  different 
order  from  the  Levitical  should  arise  ? 
What  need  had  yet  arisen,  or  could 
ever  arise,  for  a  priest  of  a  different 
and  higher  rank  ?  This  setting  in  of- 
fice of  a  diflorent  and  superior  kind  of 
priest  must  Lave  its  ground  in  the  im- 
perfection of  the  Law  and  the  ineffi- 
cacy  of  the  Levitical  priesthood  for 
the  ultimate  purposes  of  an  expiation. 
II  What  further  need  tvas  there,  etc. 
Tlie  word  further  does  not  well  repre- 
sent the  thought  of  the  original.  Yet, 
or  as  yet,  answers  better.  Thus,  If 
the  Levitical  priesthood  accomplished 
the  high  purpose  of  a  priesthood,  or 
were  capable  of  so  doing,  what  need, 
as  yet,  is  there  of  a  different  priest- 
hood?—  a  question  which  might  bo 
put  at  any  time,  and  which  is  really 
equivalent  to  asking,  Wliat  need  could 
there  ever  bo  of  a  di  J'erent  priesthood  ? 


II  Another  priest;    strictly,    a   different 
priest,  one  of  a  different  kind. 

12.  Fur  the  priest hiud  beinj  chanjed, 
there  is  made  of  necessity  a  chanje  tdso 
of  the  law.  The  Law,  consequently, 
the  Mosaic  dispensation,  must,  in  like 
manner,  be  changed,  since  it  is  so  vi- 
tally connected  with  the  priesthood 
that  it  stood  or  fell  with  that;  and 
particularly  the  introduction  of  a 
priest  different  from  those  appointed 
by  the  Mosaic  law  is  virtually  a 
changing  of  that  Law,  since  its  pre- 
scriptions relative  to  the  priesthood 
are  thereby  disregarded  by  an  arrange- 
ment made  in  the  counsels  of  God. 

13.  For  he  of  whom  these  thinrjs  are 
spoken,  etc.  The  placing  of  Jesus  in 
the  priesthood  does,  in  reality,  bring 
about  this  change  of  the  Law ;  for  Je- 
sus, concerning  whom  these  thinys, 
that  is,  the  declaration  made  in  Ps. 
ex.  4,  are  spoken,  belonged  to  a  diifer- 
ent  tribe  from  that  to  which,  agreeably 
to  the  instructions  in  the  Mosaic  law, 
Aaron  and  the  priests  belonged.  Jesus 
belonged  to  a  tribe  from  which,  in 
obedience  to  that  Law,  no  one  gave  at- 
tendance, or  ministered,  at  the  altar; 
that  is,  became  a  priest. 

14.  For  it  is  evident,  etc.;  for  it  is 
fully  manifest  to  all  that  our  Lord  was 
of  the  tribe  of  Judah. — The  descent 
of  Jesus  from  the  tribe  of  Judah  was 
a  matter  of  record  in  the  genealogical 
tables.  See  Luke  iii.  33,  wliero  the 
name  of  Judah,  the  patriarch  of  the 
tribe  of  Judah,  occurs  among  the  an- 
cestors of  Jesus;  also.  Matt.  i.  3. — 
Moses  said  nothing,  in  reference  to  the 
tribe  of  Judah,  concerning  priests, 
gave  no  directions  as  to  selecting 
priests  from  that  tribe,  but  limited  tlie 
selection  to  the  tribe  of  Levi.  Uy  tfio 
fact,  then,  of  God's  making  Jesus,  who 
descended  from  Judali,  a  High-priost, 
the  Mosaic  law  is  disieiiardcd  as  beins; 


CHAPTER    VII 


91 


that  our  Lord  sprang  out  of  Juda ;  of  which  tribe  Moses 
spake  nothing  concerning  priesthood.  ^'' And  it  is  yet  far 
more  evident :  for  that  after  the  similitude  of  Mek'hizedek 
there  ariseth  another  j^riest,  ^'^  who  is  made,  not  after  the 


no  longer  in  force.  The  Law,  as  well 
fts  the  priesthood,  was  imperfect  for 
the  ultimate  purposes  of  a  religious 
dispensation,  and,  when  the  time  came 
for  Jesus  to  be  made  High-priest,  its 
functions  ceased;  a  new  and  better 
order  of  things  was  introduced.  — The 
law  of  Moses  prescribed  that  the  tribe 
of  Levi  should  be  set  apart  as  the 
priestly  tribe;  Aaron  and  his  descend- 
ants belonging  to  this  tribe  were  to  bo 
priests,  and  the  other  families  of  the 
tribe  were  to  furnish  all  the  other  at- 
tendants requisite  for  the  care  of  tho 
tabernacle  and  for  the  ritual  service. 
It  Would  have  been  a  presumptuous 
violation  of  the  Law  for  a  person  of  a 
different  tribe  to  perform  priestly  ser- 
vices, or  other  services  pertaining  to 
the  religious  ritual.  As  being  thus 
set  apart  to  religious  service,  tho  tribe 
of  Levi  had  no  share  in  the  distribu- 
tion of  the  country  among  the  tribes, 
but  was  supported  by  tho  tithes  and 
voluntary  otferings  of  the  people.  See 
Ex.  x.wiii.  1;  Num.  i.  47-.')  1;  iii. 
2-10;  viii.  9-14;  xvi.  40;  .xviii.  1-7. 
15-17.  An  additional  evidence  of 
a  change  in  the  priesthood,  a  change 
which  is  aside  from  tho  Law  and  which 
involves  a  change  of  tho  Law,  is  next 
given,  namely,  the  prophetic  declara- 
tion, "  Thou  art  a  priest  fjrevcr."  lie 
who  was  predicted  as  a  priest,  to  hold 
his  office  forever,  must  become  a  priest 
by  a  different  provision  from  that  of 
tho  Mosaic  law;  that  law  could  not 
make  provision  for  such  a  priest;  it 
was  weak  in  regard  to  spiritual  and 
everlasting  concerns,  and  did  not,  from 
its  ceremonial  and  temporary  nature, 
require  such  a  priest.  The  system,  on 
the  contrary,  according  to  which  Jesus 
becomes  the  priest,  is  one  which  pro- 
vides p^iuer  for  securing  eternal  life  to 
those  who  embrace  it.  Tho  very  na- 
ture of  this  system  makes  it  necessary 
that  he  should  bo  a  priest  of  a  di  Jer- 
cnt  kind  from  those  provided  by  the 
Mosaic  law.  —  The  question,  Whether 


ji  priest  was  to  arise,  like  to  Melchizc- 
dek  and  not  like  to  Aaron,  one  who 
should  become  a  priest  not  according 
to  tho  rule  of  a  powerless  system  of 
commands,  but  according  to  the  power 
which  secures  an  endless  life,  is  an- 
swered to  complete  satisfaction  by  tho 
testimony  of  tiie  prophetic  declaration, 
•'  Thou  art  a  priest  /breuer,  after  tho  or- 
der of  Melchizedek."  As  Jesus,  then, 
has  become  an  evcrlastinj  priest,  his 
priesthood  is  based  on  a  system  whicli 
is  endued  with  power  for  securing 
eternal  life  to  his  followers,  and  not  on 
a  system  which  was  inherently  weak 
and  inefficacious  as  to  eternal  life, 
namely,  the  Mosaic  law.  The  Alosaio 
law,  consequently,  is,  in  this  matter, 
treated  as  of  no  validity.  —  Our  com- 
mon translation  of  these  verses  is  quite 
defective.  The  following  more  cor- 
rectly represents  the  original: — And 
it  is  yet  7)iore  abundantly  evident  that 
according  to  the  likeness  of  Melchizedek 
a  different  priest  arises,  who  is  made  a 
priest  not  after  a  law  of  a  carnal  com- 
mandment, but  after  a  power  of  an  end- 
less life;  for  it  is  testified,  Thou  art  a 
priest  FOREVER,  after  the  order  of  Mel- 
chizedek. These  verses  contain  an  ar- 
gument, additional  to  the  historical 
proof  in  tho  14th  verse,  that  a  priest 
was  to  arise  according  to  a  dilferent. 
rule  from  that  which  was  prescribed 
by  the  Mosaic  iaw;  and  it  consequent- 
ly shows  that,  in  the  appointment  of 
this  priest,  the  Mosaic  law  was  treated 
as  null  and  void,  and  regard  was  had 
to  a  Law,  or  dispensation,  which  makes 
eJectual  provision  for  everlasting  life. 

15.  After  the  similitude  of  Melchize^ 
dek;  that  is,  like  unto  Jlelchizedek, 
This  expression  is  essentially  thesama 
as  tho  expression,  after  the  order  of 
Melchizedek,  as  the  original  Hebrew 
of  Ps.  ex.  4,  might  bo  translated,  ac- 
cordinj  ti  the  manner  of  Melchizedek. 

IG.  Whi  is  made;  that  is,  who  is 
made  or  become  a  priest.  ||  Not  after 
the  law,  etc.;   more  properly,  accordmj 


92 


HEBREWS 


law  of  a  carnal  commandment,  but  after  the  power  of  an 
endless  life.  "  For  he  testifietli,  Thou  art  a  priest  forever 
after  the  order  of  Melchizedek.  -"^  For  there  is  verily  a  dis- 
annullino-  of  the  commandment  ooinir  before  for  the  weak- 


to  a  law,  referring  either  to  the  entire 
Mosaic  economy  or  to  that  portion  of 
the  Mosaic  institutes  wliich  relates  to 
the  Levitical  priesthood.  ||  A  carnal 
commandment.  The  word  command- 
ment is  here,  probably,  used  in  a  gen- 
eral sense,  embracing  all  the  com- 
mands which  prescribed  the  rites  to  be 
performed  by  the  priests,  and  tlie 
things  which  were  to  bo  observed,  and 
those  which  were  to  be  avoided,  by  the 
people.  These  commands  pertained 
so  much  to  ceremonial  cleanness  and 
uncleanness,  to  sacrifices  and  oJerings, 
to  retaining  a  place  in  the  congrega- 
tion, that  is,  in  the  Jewish  common- 
wealth, or  to  regaining  it  when  for- 
feited, and  to  various  temporal  matters, 
that  they  are  here  designated  as  c«7-7i((/, 
or  pertaining  to  this  world,  to  exter- 
nals, and  being  consequently  ineffica- 
cious as  to  securing  eternal  life.  \\But 
after  the  p:>wer  of  an  endless  Ufe;  or, 
according  to  a  power  of  endless  life. 
Reference  is  had  to  what  we  call  the 
systern  of  the  gospel  in  distinction  from 
the  Mosaic  system.  While  the  latter 
was  so  much  occupied  with  ceremonies 
and  the  external  relations  of  men,  the 
former,  the  gospel,  is  directly  and  per- 
petually occupied  with  men's  spiritual 
concerns,  or  their  becoming  possessors 
of  spiritual  and  endless  life  on  earth 
and  in  heaven;  the  gospel,  conse- 
quently, has  a  power,  through  the  in- 
fluences of  the  Holy  Spirit,  which  ac- 
company it,  on  the  conscience  towards 
God,  on  the  radical  purposes  and  af- 
fections of  men,  renewing  the  soul 
and  making  it  acceptable  to  God.  This 
the  Law  had  not  power  to  do;  it  was 
carnal,  weak;  but  the  gospel  is  made 
the  power  of  God  unto  salvation,  llom. 
i.  10;  viii.  3,  4.  This  other  and  dif- 
ferent priest,  then,  is  set  in  oflice,  not 
according  to  a  Law  which  enjoined 
commands  pertaining  to  external  and 
temporal  things,  to  the  flesh  rather 
than  to  the  spirit,  and  which  conse- 
quontly  Avas  weak  as  to  spirituw.l  con- 


cerns; but  he  is  set  in  office  according 
to  a  power,  or  a  powerful,  eflicacious 
system,  which  is  designed  and  adapted 
to  secure  endless  life. 

17.  For  he  testifieth;  that  is,  God 
testifieth,  in  Ps.  ex.  4.  The  most  ap- 
proved Copies  of  the  original  have 
here,  it  is  testifcd.  The  anuouncenieat 
of  Jehovah,  here  referred  to,  is  takea 
as  a  prophetic  testimony;  and  as  it 
bears  witness  that  Jesus,  of  whom  it 
was  spoken,  was  to  become  a  priest 
forever,  an  everlastinj  priest,  it  is  God's 
testimony  to  a  change  in  the  priest- 
hood, whereby,  in  place  of  the  Leviti- 
cal, which  dealt  with  the  flesh,  a 
priesthood  is  substituted  which  deals 
with  the  spirit,  and  which  establishes 
an  ever-living  priest  to  administer  a 
system  for  securing  spiritual  and  eter- 
nal life. 

18,  19.  Such  a  priest,  one  able  to 
secure  spiritual  and  eternal  life,  is  now 
set  in  office;  for  the  Mosaic  law  is  set 
aside  as  being  powerless  to  secure 
eternal  salvation,  and  a  better  hope 
than  the  Law  could  give  is  introduced. 
—  For  there  is  verily  a  disannulling,  etc. 
For  the  Mosaic  law  is  set  aside  on  ac- 
count of  its  weakness  as  to  securing 
spiritual  and  eternal  good  for  men, 
and  on  account  of  its  consequent  un- 
profitableness in  this  respect.  —  The 
ch'inye  spoken  of  in  the  I'ith  verse  is 
here  expressed  by  a  stronger  term,  a 
setting^  aside.  The  abrogation  of  tlie 
Mosaic  law,  as  a  religious  system,  is 
meant;  an  issue  which  was  gently  and 
gradually  presented  to  the  readers  of 
the  epistle.  {|  The  comynandment  going 
before;  that  is,  the  system  of  com- 
mands which  was  formerly  in  force, 
namely,  the  Mosaic  law,  the  former 
dispensation.  {{  For  the  wcalcness  and 
unprofitableness  thereof.  The  ilosaic 
law,  viewed  as  a  system  of  external 
prescriptions  and  rites  designed  to  reg- 
ulate the  standing  of  i^idividuals  in 
the  Jewish  community,  to  prevent  cer- 
emonial uncleanness,  to  remove  it  when 


CHAPTER    VII 


93 


ness  and  unprofitableness  thereof.  ^^  For  the  law  made 
nothing  perfect,  but  the  bringing  in  of  a  better  hope  did; 
by  the  which  we  draw  nigh  unto  God. 

contracted,  and  to  separate  visibly  the  its  expiations,  its  hopes,  to  perfection ; 
Jewish  people  from  Gentiles,  was  from  but  left  all  imperfect,  in  expectaticai 
its  very  nature,  since  it  liad  so  uiuch  of  a  better  system,  which  should  fur- 
to  do  with  externals,  destitute  of  nish  ample  ieacAiJiys  on  mgn's  spiritual 
power  and  of  profit  as  to  man's  highest  concerns  and  prospects,  an  elfectuul 
spiritual  welfare;  such  external  pre-  expiation  for  sin,  so  tiiat  sin  might  bu 
scriptions  could  not  purify  the  soul  pardoned  and  removed,  and  peace  with 
and  give  peace  to  a  conscience  bur-  God  bo  obtained,  also  a  better  h  pe 
dened  witli  a  sense  of  sin  and  of  con-  which  should  not  bo  liable  to  di.-ap- 
dcmnation.  They  were  rather  resem-  poiutment,  but  should  be  sure,  stcad- 
blances  and  preparatives  of  what  was  fast,  and  be  actually  consummated  in 
designed  to  bo  introduced  when  the  the  possession  of  heaven.  —  This  clause 
full  time.  Gal.  iv.  4,  5,  should  have  ought  to  be  set  in  a  parenthesis,  as 
come  for  establishing  a  spiritual  econ-  giving  a  passing  and  comprehensive 
ouiy  which,  passing  beyond  these  ex-  reason  for  the  statement  in  the  loth 
ternal  matters,  should  provide  for  verse.  —  \\  But  thebrinyinj  in  of  a  bdlvr 
peace  with  God  in  the  conscience,  and  hope  did.  The  word  did  was  suppli%,d 
for  the  sure  hope  of  eternal  life. —  by  our  translators,  but  it  fails  to  rep- 
Tho  Law,  viewed  also  as  a  system  of  resent  the  meaning  of  tliis  clause  aad 
divine  cumiuands  enjoining  obedience  its  relation  to  the  preceding  verse, 
in  heart  and  life  to  the  will  of  God,  This  clause  is  really,  according  to  the 
and  requiring  genuine  and  universal  original,  a  contrast  to  the  statement, 
piety,  supremo  love  to  God,  holy  af-  For  there  is  verily  a  disannuUinij  of  the 
fection  and  holy  conduct,  as  it  unques-  commandment  (joinj  before,  and  not  the 
tionably  did,  was  also  weak  and  un-  contrast  to  the  words.  The  law  made 
profitable,  not  through  its  own  nature,  nuthiiiy  perfect.  Its  intent  is  better 
but  through  the  strong  sinful  inclina-  shown  by  the  following  version:  There 
tion  of  men's  hearts.  As  tho  epistle  is,  on  the  one  side,  a  disannullinij ,  rath- 
to  the  Romans,  viii.  3,  expresses  tho  er,  a  setting  aside.o/  the  fore(j".inj  co?n- 
thought,  "  the  law  was  weak  through  mandment  (for  the  law  made  nothing 
the  flesh."  In  itself,  holy  and  good  as  perfect),  and  on  the  other  a  brinijinj  in, 
it  was,  it  could  not  secure  the  obedi-  an  introduction,  of  a  better  hipe,  tliat 
enceof  men;  their  hearts  were  arrayed  is,  a  better  ground  of  hope,  by  which, 
against  it,  and  it  was  completely  man-  no  doubt,  is  meant  the  7iew  covenant, 
ifest  that  a  ditferent  system  from  one  as  representing  the  gospel,  on  which 
of  commands  and  prohibitions,  of  the  priesthood  of  Jesus  is  based.  —  Tho 
promises  on  condition  of  perfect  obo-  view  here  given  of  the  Mosaic  law  and 
dieuce  to  tho  law  and  of  threatenings  tho  gospel  agrees  with  that  in  2  Cor. 
in  case  of  any  disobedience,  was  req-  iii.  G-11,  wliere  tho  Mosaic  ecunomy  is 
uisite  for  bringing  men  to  holiness  represented  as  having  passed  away  and 
and  salvation.  A  disannulling,  that  given  place  to  the  gospel,  which  is  tho 
is,  a  setting  aside  of  tho  former  system  abidiny  system,  as  the  completion  of 
of  commands,  therefore,  has  taken  God's  arrangements  for  enlightening 
place.  and  saving  men.  Compare,  also.  Gal. 
19.  For  the  law  made  nothing  perfect,  iii.  21-2t).  —  ||  By  the  which  we  draw 
A  reason  is  now  given  for  this  setting  niyh  unto  God;  by  means  of  which 
aside  of  tho  Mosaic  law,  namely,  tho  hope,  founded  on  tho  high-priesthoud 
Law  carried  nothing  to  completion;  of  Jesus,  who  has  offered  up  for  us  an^ 
it  was  intended  to  be,  not  a  complete  effectual  sacrifice,  and  who  has  entered 
and  final  system,  but  preparatory  and  into  heaven  on  our  behalf,  vi.  It),  20, 
preliminary  to  another  and  a  perfect  wo  draw  nigh  to  God,  presenting 
system.     It  did  not  carry  its  teachings,  our  petitions  with  unfaltering  confi- 


94 


II E 15 11 E  W  S  . 


™  Auel  inasnincb  as  not  Avitlioiit  au  oatli  he  tvas  made 
priest:  ^^  (for  those  priests  were  made  without  an  oath  ;  but 
this  with  au  oatli  l)y  him  that  said  uuto  him,  The  Lord 
sware,  and  will  not  repent,  Thou  art  a  priest  forever  after 
the  order  of  Melehizedek :)  ^-  bj^  so  much  was  Jesus  made 
a  surety  of  a  better  testament. 

^•^  And.they  truly  were  many  priests,  because  they  were 
not  suffered  to  continue  by  reason  of  death  :  ^^  but  this  mun^ 


dence.  —  In  all  our  acts  of  worship, 
personal  and  social,  private  and  public, 
we  are  Cuusiderud  as  appearing  before 
God,  presenting  to  him  praise  and 
prayer,  cherishing  the  spirit  of  obedi- 
ent learners  of  his  will,  and  doing 
homage  to  him  as  having  the  right  to 
our  service  and  affection.  The  hope 
of  acceptance  as  to  our  persons  and 
our  service,  springingfrom  the  priestly 
oiieriug  and  intercession  of  Jesus, 
brings  us  into  affectionate  harmony 
with  God  and  cherishes  the  spirit  of 
filial  trust  and  delight,  while  yet  it  in 
no  wise  diminishes  the  reverence  and 
awe  which  his  greatness  and  holiness 
naturally  inspire. 

21)-'2j.  The  superiority  of  the  priest- 
hood of  Jesus  is  further  shovv'n  from 
the  superiority  of  the  covenant  of 
whicli  he  is  the  surety,  as  compared 
with  the  covenant  of  the  Mosaic  law, 
and  from  the  unchangeableness  of  his 
priesthood.  —  And  inasmuch  as,  etc. 
The  covenant  of  which  Jesus  has  be- 
come the  surety  is  as  much  bettor  than 
the  ancient  covenant  as  tlie  manner  in 
which  he  was  announced  a  priest  was 
more  solemn  than  the  manner  in  which 
the  Levitical  priests  were  appointed. 
He  was  made  a  priest  with  the  solem- 
nity and  assurance  of  au  oath  on  the 
part  of  Jehovah;  but  no  oath  accom- 
panied ihcir  entrance  into  office. 

21.  The  Lord  sware,  and  will  not  re- 
pent, Ps.  ex.  4.  Will  not  repent;  that 
is,  will  not  turn  from  his  sworn  prom- 
ise as  if  he  regretted  it,  but  will  surely 
adhere  to  it. 

22.  Surety;  a  sponsor,  one  who  be- 
comes responsible  for  the  fulfilling  of 
an  engagement.  Compare  Gen.  xliii. 
9;  xliv.  32.  In  order  to  impress  the 
mind  with  the  indubitable  certainty 
that  the  promise  of  eternal  life  in  the 


covenant,  which  is  substituted  for  that 
of  the  Mosaic  law,  will  not  fail,  the 
Son  of  God  is  represented  as  becoming 
security  for  its  fulfilment.  This  rep- 
resentation is,  of  course,  in  accommo- 
dation to  human  modes  of  establishing 
confidence  in  the  fulfilment  of  prom- 
ises or  contracts;  and  no  stronger  as- 
surance could  be  given  that  the  prom- 
ise or  engagement  of  God,  to  besiow 
eternal  life,  would  bo  fulfilled,  than  by 
his  Son's  becoming  the  surety.  In  the 
sufferings,  death,  and  resurrection  of 
his  Son,  and  in  making  him  the  Iligh- 
priest  of  the  covenant  in  which  eternal 
life  is  promised  to  the  followers  of  Je- 
sus, God  has  given  the  very  highest 
assurance  that  that  covenant  shall  ba 
kept  inviolable.  Compare  Rom.  viii. 
32,  34.  II  A  belter  testament;  more 
proper!}',  covenant,  namely,  that  which 
has  taken  the  place  of  the  covenant 
on  which  the  Mosaic  law,  or  dispensa- 
tion, rested;  it  is  better,  inasuiueu  as  it 
provides  for  the  renewal  of  the  heart, 
so  as  to  make  obedience  to  God  its 
choice,  and  for  a  free  and  entire  for- 
giveness of  sins,  equivalent  to  a  blot- 
ting of  them  out  of  remembrance,  so 
that  those  who  have  become,  by  virtue 
of  this  covenant,  the  forgiven  and  ac- 
cepted objects  of  divine  favor,  will  bo 
treated  as  if-  they  had  never  sinned. 
Compare  viii.  10-12. 

23-25.  The  superiority  of  Jesus,  as 
High-priest,  appears,  also,  in  the  fact 
that  Jesus,  unlike  the  Jewish  high- 
priests,  is  an  ever-living  High-priest; 
his  interest  in  those  who  confide  in  his 
mediation  never  ceases,  never  wanes; 
his  priesthood  is  never  transferred  to 
other  hands,  but  he  personally  carries 
on  to  completeness  the  salvation  of 
every  one  who  comes  to  God  through 
him.  —  And    they    truly    were    many 


CIIAPTEU   YIl. 


'Jo 


because  he  contiiuieth  ever,  h;itli  an  unchangeable  priest- 
hood. ^^  Wherefore  he  is  able  also  to  save  them  to  the  ut- 
termost t!iat  come  unto  God  liy  him.  seeing-  he  ever  livelh 
to  make  intercession  for  them. 

"*'  For  such  a  high-priest  became  us,  lulio  is  holy,  harm- 
less, undefiled,  sci^arate  from  sinners,  and  made  higher  than 

prinsts.     Tho  priests  under  the  Mosaic  were  intercessors  for  tho  people   and 

law,    or    the   former   covenant,    were  for  individuals  witli  God;  so  Jesus  is 

many,  since    tlicy  were   mortal,    and  tiic  intercessor  for  his  followers,  and 

succession  from  one  to  another  was,  of  procures  for  them  divine  grace  ade- 

nccossity,  constantly  taking  place.  quate  to  their  necessities.     As  in  con- 

'24.    I3ut  this  man,  etc.;   but  on  the  sequence  of  their  liability  to  sin  they 

contrary,    Jesus,    on    account   of    his  always  need  the  kind  of'iicos  of  an  cf- 

abiding  forever  in   life,    since  in  bis  fectual  intercessor,   so  Jesus  lives  al- 

bcavenly  exaltation  he  is  beyond  lia-  ways  to  intercede  in  their  behalf.  — 

bilitj'  to  death,  has  a  priesthood  which  Precisely  hrAu  Jesus  intercedes  in  be- 

does  not  pass  from  one  incumbent  to  half  of  his  followers  it  is  wholly  use- 

another,  but  is  continued  in  hiui  per-  less  to  inquire.     'The  fact  of  his  so  du- 

sonally.  ing  is  here  presented,  and,  by  impli- 

2J.  He  is  al)h  to  save  to  the  litter-  cation,  the  f//?cac?/ of  his  intercessions. 
viost;  that  is,  to  cmijilcteness,  or  com-  Of  course,  the  manner  of  thus  securing 
pletely,  perfectly.  IJe  is  able  to  save  divinefavor  for  us  is  in  accordance  with 
entirely,  leaving  nothing  more  to  be  his  spiritual  nature;  earthly  and  bod- 
done  for  those  in  whose  behalf  he  acts,  ily  forms  and  modes  are  incompatible 
but  carrying  forward  tho  work  of  their  with  that  spiritual  nature,  and  wa 
salvation  to  its  utmost  extent.  The  need  not  embarrass  the  subject  with 
priestly  work  of  Jesus  for  them  is  effi-  any  material,  or  earthly,  rcpresenta- 
cacious  not  merely  in  part,  but  in  tivcs.  As  in  our  Lord's  kingly  rela- 
whole;  it  reaches  not  merely  to  a  cer-  tion  to  his  followers,  his  power  makes 
tain  point  in  tho  exigencies  of  the  all  things  work  together  for  their  good 
case,  but  covers  the  whole  ground  of  in  ways  beyond  our  comprehension,  so 
their  necessities,  however  sinful  and  in  his  priestly  relation,  since  he  knows 
ill-deserving  they  may  have  been.  By  all  their  liabilities,  their  actual  sins, 
tho  completeness  of  the  salvation  which  and  their  need  of  special  divine  aid  to 
ho  b2otows,  ho  is  also  tho  author,  or  meet  emergencies,  he  secures  for  them, 
"captain,  of  their  salvation,"  able  to  through  his  interest  in  their  behalf 
conduct  tho  sons  of  God  wh''llythro7iyh  and  the  perfect  compliance  of  the 
to  glory,  ii.  10.  "  He  perfects  what  Father  with  his  wishes  for  them,  the 
his  love  begins."  —  Every  constant  fol-  abiding  mercy  of  God  and  his  con- 
lower  of  Jesus  may,  then,  indulge  the  tiuuod  sanctifying  and  strengthening 
encouraging  thought.  My  interests  are  grace.  Compare  Rom.  viii.  31-34; 
in  the  hands  of  tho  great  Iligh-priest  John  x.  27-30. 

who  knows  me   and   all   my   circum-  2U-28.    Another,  and  the  final  point 

stances  throughout,  who  cares  for  me  of  superiority  on   the  part  of  Jesus; 

and  will  care  for  me  to  tho  end,  John  namely,  the  Jewish  high-priests  have 

xiii.  1 ;   to  no  other  is  my  cause  to  bo  need  to  o3fer  sacrifices  time  after  time, 

transferred,  and  never  will  there  be  a  first  for  themselves  and  then  for  the 

waning  of    his  interest   towards  me.  people;   but  the  sacrifice  which  Jesus 

'I  know  whom  I  have  believed,  and  oHered  for  the  people,  not  needing  any 

am  persuaded  that  he  is  able  to  keep  for  himself,  he  oJered  once  for  all. 

tiiat  which  I  have  committed  to  him,"  2G.    For    such  a  hij/i-priest    became 

2  Tim.   i.    12.     |{  Sceiny  he  ever   livrlh  us.     For  it  was   suitable  also  to  our 

to  make  intercession  for  them;  since  he  case,  eminently  suitable  for  us,   that 

•-:  always  living  so  as  to  intercede  in  wo  should  have  such  a  high-priest  aa 

their  behalf.     The  Jewish  high-priests  Jesus  is;    perfectly  ^-^/^, /iarm/«s,  do- 


96 


II  E  B  R  E  W  S 


the  heavens  ;  ^  who  necdeth  not  daily,  as  those  high-priests, 
to  offer  up  sacrifice,  first  for  liis  own  sins,  and  then  for  the 
people's :  for  tliis  lie  did  once,  when  he  offered  up  himself. 
'^'^For  the  law  maketh  men  high-priests  which  have  infirmi- 
ty ;  but  the  word  of  the  oath,  which  was  since  the  law, 
maketh  the  Son,  who  is  consecrated  for  evermore. 


ing  no  evil  to  any  one,  undcfiled,  whol- 
ly unpolluted,  separate,  rather,  separ- 
ated, from  sinners,  by  his  departure 
from  among  sinful  men,  thus  freed 
from  all  contact  with  unholy  beings 
and  from  the  possibility  of  any  dimi- 
nution of  the  venerabloness  which  his 
persou  and  his  ofTice  inspire ;  and  7nade 
hijher  than  the  heavens,  who  has  passed 
through  the  heavens,  iv.  14,  to  tho 
right  liand  of  God  on  high,  i.  3  ;  Mark 
xvi.  J'J;    1  Pet.  iii.  22. 

27.  Who  7ieedeth  not  daily,  as  those 
hijh-priests,  to  offer  up  sacrifices,  etc. 
As  he  is  perfectly  sinless,  he  has  no 
need  to  otfer  sacrifices  on  his  own  ac- 
count; and  as  ho  otfered  up  himself  a 
sacrifice  for  the  sins  of  the  people, 
this  one  sacrifice  was  all-sufficient  for 
all  the  people  of  all  time.  —  This  is 
the  first  passage  in  the  epistle  which 
speaks  of  Christ  as  having  offered  up 
himself;  the  mention  of  it  occurs  re- 
peatedly in  subsequent  passages.  — 
Tho  death  of  Christ  was  not  compul- 
sory, but  voluntary.  He  had  said, 
"  I  lay  down  my  life.  No  man  taketh 
it  from  mo,  but  I  lay  it  down  of  my- 
self; I  have  power  to  lay  it  down  and 
I  have  power  to  take  it  again."  John 
X.  17,  18.  When  he  was  fastened  to 
the  cross,  he  still  retained  power  over 
his  life,  and  did  not  expire  by  natural 
consequence  of  crucifixion;  it  is  doubt- 
ful whether  death  would  have  occurred 
by  natural  consequence  so  soon  as  it 
did  in  his  case.  Hence,  "  Pilate  mar- 
velled if  he  were  already  dead."  See 
Mark  xv.  44.  Compare  Luke  xxiii. 
40;  John  xix.  33.  His  sufferings  may 
indeed  be  called  mortal  sufferings,  be- 
cause death  would  have  resulted  from 
them  had  he  seen  fit  to  allow  the  re- 
sult to  take  place  in  an  entirely  natu- 
ral way.  But  when,  on  the  cross,  ho 
saw  tliat  all  things  appointed  for  him 
to  do  and  to  sulfer  were  accomplished, 
ho  exclaimed,  "  It  is  finished,"  and  of 
his  own  accord  breathed  out  his  soul. 


John  xix.  30,  thus  offering  up  himself 
as  a  sacrificial  victim.  Compare  Kom. 
iii.  23;  Gal  i.  4;  1  Pet.  i.  18-20;  ii. 
21-24.  II  Once;  once  forever.  —  Tho 
Mosaic  law  required  a  daily  morning 
and  evening  sacrifice,  Ex.  xxix.  38-42. 
As  tho  high-priest's  offering  of  sacri- 
fices took  place  on  the  day  of  the  n/j- 
nnal  atonement.  Lev.  16th  chapter,  the 
word  daily  is  here  understood  b3'  some 
writers  in  the  broad  sense  vi  fre  jurntly. 
The  Jewish  historian,  Josephus,  how- 
ever, says,  in  his  Jewish  War,  v.  5,  7, 
that  the  high-priests  frequently  par- 
ticipated in  the  daily  offerings.  The 
high-priest  was  also  the  head  of  tho 
entire  company  of  priests,  and  might, 
therefore,  naturally  be  thought  of  as 
concerned  virtually,  if  not  actually, 
in  all  the  services  of  priests,  the 
priestly  and  sacrificial  system  cent- 
ring in  him. 

28.  For  the  law  mal;eth  men  hijh- 
priests  which  have  infirmily,  etc.  A 
reason  for  the  vast  diiference  here  pre- 
sented between  the  Jewish  high-priests 
and  Jesus  in  their  respective  sacrifices, 
lies  in  the  vast  personal  contrast  be- 
tween them  and  him.  The  Law  makes 
high-priests  men  who  have  infirmity; 
that  is,  who  are  sinful,  v.  2,  and  who 
therefore  have  need  to  offer  sacrifices 
for  themselves,  verse  27;  but  the  word 
of  the  oath,  tho  declaration  of  God  ac- 
companied with  an  oath,  verse  21,  that 
is,  tlio  divine  announcement  concern- 
ing a  priest  after  the  manner  of  Mel- 
chizedek,  Ps.  ex.  4,  the  oath  confirma- 
tory of  which  was  sworn  subsequently 
to  the  establishment  of  the  Law,  since 
it  was  announced  through  David,  and 
which,  consequently,  when  it  took  ef- 
fect, set  the  Law  aside,  appoints  as 
High-priest  his  Sov,  who  v/as  wiihout 
sin,  and  who  is  made  perfect  in  glory 
forever.  —  Christ  did,  indeed,  have  in- 
firmity', but  in  a  sense  diileront  from 
that  which  is  here  affirmed  of  the  Le- 
vitieal   priests;     for   while   they   had 


PAET    FOURTH. 

CHAPTERS  VIII.,  IX.,  X.  1-18. 

SUPERIORITY  OF  THE    HIGH-PRIESTLY   MINISTRATION    OP  CHRIST 

IN    THE    HEAVENLY    HOLY    OF    HOLIES. 

§His  ministration  as  much  more  excellent  than  that  in  the  earthly  sanctuary,  as  the  new  covenant  is 
more  excellent  than  the  old,  viii.  1-7.  Promises  of  the  new  covenant,  viii.  8-13.  §  The  earthly 
tabernacle  and  its  priestly  service,  the  heavenly  and  its  service,  in  contrast,  ix.  1-14.  The  new 
covenant  has  Christ  for  its  mediator  by  reason  of  the  efficacy  of  his  death,  which  was  necessary  to 
its  validity,  ix.  15-23.  Christ  entered  into  heaven  in  our  behalf  with  his  own  blood,  which  ho  of- 
fered once  foi'ever,  ix.  24-28.  §  The  Law  cannot  procure  a  perfect  expiation,  but  rather  renews  the 
consciousness  of  guilt,  x.  1-4.  Christ,  in  consequence,  came  to  make  an  efficacious  otfering,  x.  5- 
10.  §  The  Levitical  priests  are  offering,  day  after  day,  the  same  unavailing  sacrifices ;  but  Christ, 
after  oITering  one  sacrifice,  sat  down  at  the  right  hand  of  God,  haiang  made  a  perfect  and  ever- 
abiding  expiation,  x.  11-14,  agreeably  to  the  testimony  of  the  Holy  Spirit,  x.  15-18. 


moral  infirmity,  that  is,  sin,  he  was 
sinless  and  had  only  the  nitural  in- 
firmity of  men,  by  which  he  became 
liable  to  death.  His  death,  too,  was 
dilferent  from  theirs,  since  it  was  not 
of  a  penal  nature ;  but  was  required  by 
the  divine  appointment,  that  through 
deatii  ho  should  become  the  author  of 
salvation  and  bo  elevated  to  his  per- 
fect glory.  II  Consecrated.  The  orig- 
inal word  means  perfected,  made  per- 
fect, and  relates  to  tho  state  of  perfect 
glory  to  which  Jesus  is  exalted  in 
heaven.  Compare  v.  9.  Having  passed 
through  tho  scenes  of  humiliation  and 
siiSfering  on  earth,  by  which  ho  be- 
came perfectly  qualified  for  his  priest- 
hood, he  is  crowned  with  glory  and 
honor  forever,  ii.  9,  and  set  in  that 
state  of  perfect  dignity  to  which  his 
perfection  of  holiness  and  of  official 
qualification  entitles  him.  He  is  "  head 
over  all  things  to  the  church."  Eph.  i. 
22. 

PART  IV. 

CHAPTERS   VIII.,  IX.,  X.  1-18. 

StrPERIOBITY     OF     THE     HIGH-PRIESTLY 

MINISTRATION      OP     CHRIST     IN     THE 

HEAVENLY   HOiY   OF   HOLIES. 

To  this  Part  the  writor  invites  special  attention 
by  denominating  it  tihe  chief,  or  main,  thing  m 
his  discourse. —  Ha/had  shown  the  superioriry 
of  Christ  to  the  Jingels  and  to  Moses;  he  had 
also  shown  not  only  that  Clirist,  as  High-priest, 
Is  far  superior  to  the  Levitical  high-priests,  but 


even  that  the  Le\-itical  priesthood  and  the  Mo- 
saic law  are  set  aside  by  the  entrance  of  Christ 
on  his  priestly  office.  He  %vished,  however,  to 
carry  forward  the  view  to  a  more  convincing 
and  affecting  point  by  presenting  Christ  offici- 
ating, as  the  High-priest,  in  the  heavenly  sanc- 
tuary, clottied  at  the  same  time  with  the  au- 
thority and  majesty  of  the  Son  OF  God,  seated 
at  the  right  hand  of  the  Father.  He  would 
thus  group  together  and  concentrate  various 
atFocting  particulars  concerning  Christ  as  to 
the  uttering  which  he  presented,  the  redemp- 
tion which  he  has  secured,  and  the  ever-avail- 
ing efficacy  of  his  one  sacrifice  which  super- 
sedes the  necessity  of  any  other  and  puts  an 
end  to  the  sacrificial  system.  Sucli  contrasts 
between  Christ  and  the  Levitical  high-jiriesta 
could  hardly  fail  to  rivet  conviction  and  secure 
the  adherence  of  the  Hebrew  brethren  to  Jesus, 
a.s  their  Redeemer  and  Lord. 

The  following  is  a  summary  of  this  Part : —Christ 
is  the  regal  Iligh-priest  in  the  heavenly  sanctu- 
ary, viii.  1-5.  His  priestly  service  is  far  more 
excellent  than  that  of  the  Levitical  priests,  in 
the  same  proportion  as  the  covenant  in  refer- 
ence to  which  he  acts  is  more  excellent  than 
the  old  covenant,  ver.  6.  The  old  covenant  was 
open  to  exception,  and  was  therefore  supersed- 
ed by  the  new,  ver.  7.  The  promises  of  the  new 
covenant  are  rehearsed,  and  the  abrogation  of 
the  old  affirmed,  vs.  8-13. 

Under  the  first  covenant,  priestly  service  was 
performed  in  an  earthly  sanctuary,  and  was  ■><._ 
cupied  with  off"erings  which  could  impart  only 
an  external  purification,  ix.  1-10.  But  Christ  s 
priestly  service  is  performed  in  the  heavenly 
sanctuary,  into  which  he  entered  once  for  all 
with  his  own  blood,  "which  procures  cleansing  to 
the  conscience  in  reference  to  God,  vs.  11-14.  — 
Since  it  is  only  the  new  covenant  that  pro- 
vides for  eternal  redemption  from  sin  and  for 
cleansing  of  the  conscience,  he  is  the  mediator 
of  this  covenant,  in  order  that  by  death,  under- 
gone for  redemption  from  transgressions  during 
the  fli-st  covenant  also,  those  who  have  been 
called  of  God  might  receive  the  promised  in- 
heritance ;  for  a  covenant  conveying  an  inheri- 
tance, that  is,  a  testament,  requires  death  for  its 
validity,  vs.  15-17.  Even  the  first  covenant  was 
not  ratifieil  without  blood,  as  indicative  of 
death,  vs.  18-22.    'Ihe  sacrificial  death  of  ani- 

97 


CHArTER    VIII. 

'  Now  of  the  things  which  we  have  spoken  tliis  is  the 
sum :  we  have  such  a  High-priest,  who  is  set  on  the  right 

course  present  an  offering  for  the  expia- 
tion of  sins,  3.  It  is  in  heaven,  not  on 
earth,  that  he  must  officiate,  because 
the  earthly  sanctuary  is  already  pro- 
vided with  priests  according  to  the 
Law,  and  their  service  on  earth  ia  but 
a  foreshadowing  of  his  service  iu  heav- 
en, 4,  5.  His  priestly  service  is  a 
more  excellent  one  than  theirs,  inas- 
much as  the  covenant  by  which  he  acts 
is  superior  to  the  first  covenant  and  is 
establisDed  on  promises  of  richer  bless- 
ings, 6.  This  new  covenant  was  intro- 
duced, because  the  first  was  imperfect 
and  liable  to  exception,  since  it  did  not 
provide  for  the  inward  holiness  and 
final  acceptance  with  God  of  those 
who  entered  into  it.  By  the  new  cov- 
enant, God  engages  to  give  to  his  peo- 
ple an  obedient  heart,  to  be  their  God, 
and  to  acknowledge  them  as  his  peo- 
ple, to  forgive  their  sins  fully  and 
finally,  8-12.  In  calling  this  a  new 
covenant,  he  has  evidently  regarded 
the  former  as  antiquated ;  and  as  being 
such,  it  is  abrogated,  13. 

1.  Now  of  the  thinr/s  which  we  have 
spoken  this  is  the  sum.  This  first  clause 
is  to  be  taken  as  a  title  of  the  remain- 
ing part  of  the  discussion  respecting 
Christ.  The  original  word  hero  trans- 
lated sum,  more  properly  signifies  the 
chief,  or  principal  matter.  The  argu- 
mentative view  of  Christ  in  this  epis- 
tle has  its  culmination  here;  this  part 
is  the  principal  matter  in  the  things 
here  spoken  of.  For  in  this  are  un- 
folded, with  particularity,  the  abroga- 
tion of  the  Mosaic  covenant  and  the 
completing  of  God's  arrangements  for 
men's  spiritual  welfare  by  the  intro- 
duction of  the  Christian  dispensation, 
which  provides  fully,  for  believers  in 
Jesus,  pardon  and  redemption  from 
sin.  II  We  have  such  a  Hirjh-priest; 
such  as  is  described  in  vii.  26,  27,  pos- 
sessed not  only  of  every  personal  and 
ofiioial  requisite,  but  also  exalted  to 
perfect  glory  in  heaven.  ||  Who  is 
set  on  the  right  hand  of  the  throne,  etc. ; 
more  correctly,  who  sat  down.  —  The 
Majesty  in  the  heavens  is  an  appellative 
98 


xnals  was  necessary  in  order  that  the  taberna- 
cle, an  earthly  resemblance  of  heaven,  might 
be  accessible ;  but  for  access  into  heaven  a 
more  excellent  sacrifice  was  necessary :  for 
Christ  entered  into  heaven  itself  in  our  behalf 
with  hia  own  blood ;  an  offering  which  need  not 
be  repeated,  siace  his  one  sacrifice  is  all  suffi- 
cient, vs.  23-28. 

The  sacrifice  which  Christ  offered  was  necessary ; 
for  the  Mosaic  law  could  not  convey  heavenly 
blessings,  but  only  shadowed  them  forth.  Its 
repeated  sacrifices  could  not  effect  a  complete 
expiation,  but  were  continually  renewing-  the 
remembrance  of  sins;  for  the  blood  of  mere 
animals  cannot  remove  sins,  x.  1—4.  Conse- 
quently, Christ,  in  fulfilment  of  the  will  of 
God,  offered  up  himself  once  forever  to  deliver 
us  from  sin,  vs.  5-10. 

The  Levitical  priests  never  reach  a  higher  posi- 
tion than  that  of  offering,  day  after  day,  the 
same  sacrifices  which  cannot  take  away  sins ; 
but  Christ,  having  once  offered  up  himself,  sat 
down  on  the  right  hand  of  God,  there  awaiting 
the  subjection  of  all  his  enemies;  for  by  his 
one  offering  he  has  secured  for  his  followers 
perfect  and  eternal  deliverance  from  sin,  ac- 
cording to  the  testimony  of  the  Holy  Spirit  that 
God  will  not  remember  their  sins.  There  is, 
consequently,  no  more  any  offering  for  sin,  vs. 
11-18. — Christ's  ministration  is  superior,  then, 
to  that  of  the  Jewish  high-priests:  1,  he  min- 
isters in  the  heavenly  sanctuary ;  2,  he  offers, 
not  the  blood  of  animals,  but  his  own  priceless 
blood;  3,  he  secures  cleansing  for  the  con- 
science and  redemptiun  from  sin;  4,  his  one  of- 
fering is  forever  availing  and  acceptable. 

The  substance  of  this  Fourth  Part  jnay  also  be 
stated  in  the  following  compendiou.s  form  of 
contrasts  between  the  services  of  the  Levitical 
priests  and  the  priestly  service  of  Christ: 

1.  As  to  their  respective  covenaiUs:  the  old  was 
exceptionable  and  temporary ;  the  new  is  per- 
fect and  permanent,  viii.  7-13. 

2.  As  to  place:  the  Levitical  priests  served  in  an 
earthly  sanctuary;  Christ  serves  in  the  heaven- 
ly, ix.  1-7,11. 

3.  As  to  the  offerings:  the  Levitical  priests  of- 
fered up  mere  animals;  Christ  oftered  up  him- 
self, ix.  7,  12. 

4.  As  to  efficacy:  the  Levitical  priests  could  pro- 
cure only  external  purification  ;  Christ  procures 
purification  of  the  conscience  towards  God,  ix. 
9,10,12-14;  X.  1-10. 

fi.  As  to  repetition:  the  Levitical  priests  offered 
year  by  year  and  daily;  Christ  offered  once 
forever,  ix.  6,  7, 12,  2.5-28;  x.  1-10,  18. 

6.  As  to  position  of  the  LeWtical  priests  and  of 
Christ  respectively  :  the  Levitical  priests  were 
perpetually  occupied  in  the  routine  of  offering 
sacrifices  which  were  ineffectual  for  taking 
away  sin;  no  higher  post  than  this  awailed 
them ;  Christ,  having  made  his  offering,  ^vas 
exalted  to  the  right  hand  of  God,  to  participate 
in  the  dominion  of  the  universe,  having  regal 
power  as  well  as  priestly  efficacy,  viii.  1:  x. 
11-14. 


CHAPTER  VIII. 

Christ,  the  High-priest,  exalted  to 
the  right  hand  of  the  throne  of  God, 
ofiBciates  in  the  heavenly  sanctuary,  1, 
2.     As  being  Hi^h-pricst,  he  must  of 


CHAPTER    VIII 


99 


hand  of  the  throne  of  the  Majesty  in  the  heavens  :  ^  a  min- 
ister of  the  sanctuary,  and  of  tlie  true  tabernacle,  which 


for  God  in  his  sovereignty  on  high;  and 
the  representation  hero  is,  that  Christ, 
the  Son  of  God,  who  is  our  High- 
priest,  took  his  position  on  the  throne 
of  God  as  partaking  in  the  government 
of  the  universe.  —  For  the  regal  posi- 
tion of  Christ,  see  1  Cor.  xv.  24,  25; 
Eph.  i.  20-23;  1  Pet.  iii.  22;  Rev.  v. 
12,  13;  vii.  9,  10.  The  regal  author- 
ity of  Christ  is  conjoined  with  his 
])riestly  mediation  in  securing  all 
needed  blessings  for  his  followers. 

2.  A  minister  of  the  sanctuary ;  a 
ministering  priest  of  the  Holy  of  ho- 
lies, or  the  most  holy  apartment  in  the 
heavenly  tabernacle.  —  The  innermost 
apartment  of  the  Jewish  tabernacle 
was  distinguished  from  the  other  por- 
tions of  the  structure  by  the  appella- 
tion hilly  of  holies;  that  is,  the  most 
hily,  Ex.  xxvi.  33.  Into  this  apart- 
ment only  the  high-priest  was  allowed 
to  enter,  and  he  but  one  day  in  the 
year,  namely,  the  day  of  the  annual 
atonement  for  the  sins  of  the  entire 
people,  Ex.  xxx.  10;  Lev.  xvi.  2,  29- 
34.  In  this  most  holy  place  God  made, 
on  the  day  of  the  annual  atonement, 
a  special  and  visible  manifestation  of 
himself  over  the  mercy-seat,  to  the 
officiating  high-priest,  as  the  God  of 
pardoning  mercy.  Lev.  xvi.  2.  See, 
also,  Ex.  XXV.  22,  where  God  promises 
to  meet  Moses  in  that  apartment  in 
order  to  give  him  commandments  for 
the  children  of  Israel.  Though  the 
Lord  made  this  special  manifestation 
of  himself  in  the  most  holy  apartment, 
the  tabernacle,  as  a  while,  was  erected 
according  to  divine  command  as  a 
dwelling  for  Ilim,  Ex.  xxv.  8;  xxx.  6. 
As  so  minute  directions  were  given 
from  God  in  regard  to  the  structure, 
Ex.  25th  chapter,  and  a  pattern,  or 
model,  was  presented  to  the  mind  of 
Moses  while  he  was  on  the  mount  re- 
ceiving instructions  from  God,  Ex. 
xxv.  9,  40,  also.  Acts  vii.  44,  the 
earthly  tabernacle  with  its  several 
apartments  was  regarded  as  a  copy  of 
a  structure  in  heaven ;  and  thus,  when 
Christ  is  conceived  of  as  the  High- 
priest    in    heaven,    he    performs    his 


priestly  oflBees  in  the  heavenly  Holy  of 
holies.  II  And  of  the  true  tabernacle; 
the  veritable  heavenly  tabernacle  of 
which  tliat  erected  under  Moses  was 
but  a  shadow,  or  copy.  ||  Which  the 
Lord  pitched,  and  not  mayi;  which  was 
framed  and  set  up,  not  by  human  hands, 
but  by  the  Lord  himself.  —  In  harmo- 
ny with  the  generally  received  view 
among  the  Jews,  the  writer  c(Jhceives 
of  a  tabernacle  in  heaven,  shown  to 
Moses,  probably  in  vision,  in  corre- 
spondence to  which  that  on  earth  was 
made;  so  that  the  true  tabernacle  was 
the  original  one  in  heaven,  which 
served  as  the  model  for  the  one  on 
earth.  The  representation  is,  of 
course,  figurative ;  the  true  tabernacle 
is  heaven  itself,  and  the  sanctuary, 
that  is,  the  most  holy  apartment,  ia 
which  Christ  olEciates  as  High-priest, 
is  heaven  itself,  ix.  24,  where  Christ 
procures  for  his  people  all  needed 
spiritual  aid.  Yet,  to  carry  out  the 
idea  of  his  being  a  ministering  High- 
priest,  the  conception  of  the  heavenly 
tabernacle  and  most  holy  place,  would 
be  particularly  advantageous  to  the 
Jewish  mind.  —  It  would  seem  that, 
when  Moses  was  instructed  in  the 
mount,  Ex.  xxiv.  12,  13,  15,  16,  to 
build  the  tabernacle,  a  pattern,  or 
model,  of  a  tabernacle  in  heaven,  was 
shown  him,  perhaps  in  a  vision.  This 
model  would  appear  to  have  been  re- 
garded by  the  Jews  as  a  structure  ac- 
tually existing  in  heaven;  so  that  the 
structure  erected  by  order  of  Moses 
was  a  copy,  or  shadow,  of  the  one  in 
heaven.  In  conformity  to  this  idea, 
when  Christ  is  represented  as  a  High- 
priest  in  heaven,  it  is  in  the  most  holy 
apartment  of  the  heavenly  structure, 
conceived  of  as  still  standing,  that  he 
is  performing  priestly  service.  A  tab- 
ernacle in  heaven  is,  of  course,  to  be 
understood  figuratively' ;  and  when  we 
ask,  what  is  the  real  meaning  of  the 
figure,  we  learn,  from  ix.  24,  that 
heaven  itself  is  intended  by  it.  When 
we  consider  that  under  the  Mosaic  dis- 
pensation the  blood  for  the  annual 
atonement  was  offered  up  by  the  high- 


100 


HEBREWS 


the  Lord  pitcbed,  and  not  man.  ^  For  every  liigh-priest  is 
ordained  to  offer  gifts  and  sacrifices  ;  wlierefore  it  is  of  ne- 
cessity that  this  man  have  somewhat  also  to  offer.  ^  For  if 
he  were  on  earth,  he  should  not  be  a  priest,  seeing  that  there 
are  priests  tliat  offer  gifts  according  to  the  law  :  ^  who  serve 
unto  the  example  and  shadow  of  heavenly  things,  as  Moses 
was  admonished  of  God  when  he  was  aljout  to  make  the 
tabernacle  :  for,  See,  saith  he,  that  thou  make  all  things  ac- 
cording to  the  pattern  shewed  to  thee  in  the  mount. 

priest  in  the  mist  Inly  apartment  of  be  his  own  blood  for  expiating  the  sins 

the  tabernacle,  and  tlie  transgressions  of  his  people. 

of  the  people  were  iu  consequence  re-        4.    For  if  he  were  on  earth,  he  should 

mitted,  the  corresponding  representa-  not  be  a  priest,  etc.     His  priestly  ser- 

tion  is  a  natural  one,  that  Christ  pre-  vice  is  performed  in  heaven,  or  in  the 

sents  the  true  blood  of  atonement  in  heavenly  sanctuary;   for  the  earthly 

the  place  where   God  specially  shows  sanctuary,   that   is,   the   Jewish   holy 

himself  merciful.     As  the  tabernacle  place,  is  already  furnished  with  priests, 

on  earth  was  his  abode,  and  he  there  who  make  offerings  to  God  agreeably 

dispensed  mercy,  so  in  heaven  God  is  to  the  Law.     If  he  were  still  on  earth, 

regarded  as  having  his  special  abode,  then,  there  would   be  no  occasion  for 

from   which    he   dispenses   pardoning  him  to  be  a  priest. 

mercy  and  needful  grace  in  cunsidera-  5.  Who  serve  unto  the  example  and 
tion  of  the  offering  presented  by  the  shadow  of  heavenly  things;  literally, 
great  High-priest. — The  ideas  thus  who  serve  the  example,  eio.  The  term 
originally  associated  with  the  Mosaic  heavenly  things  is  here  equivalent  to 
tabernacle  were  afterwards  transferred  the  sanctuary,  or  holy  of  holies,  in 
to  the  temple  erected  by  Solomon;  but  heaven;  and  the  phrase,  the  example 
throughout  this  epistle  it  is  the  Mo-  and  shadow  of  this  heavenly  holy  of 
saic  structure  that  was  had  in  view,  holies,  signifies  the  most  kAy  apart- 
For  a  similar  representation  adapted  ment  of  the  earthly  tabernacle,  in 
to  the  temple  service,  namely,  that  of  which  the  Jewish  high-priests  ren- 
a  temple  in  heaven,  see  Rev.  iii.  12;  dered  service.  These  priests  officiated 
xi.  1,  2,  19;  xiv.  15,  17;  xv.  6,  8.  in,  or  served,  the  tabernacle,  xiii.  10, 
Then,  as  dispelling  the  idea  of  a  ma-  wliieh  was  an  example,  that  is,  a  pat- 
terial  structure  in  heaven,  it  is  said,  tern,  a  likeness,  and  shadow  of  the 
in  xxi.  22,  "  And  I  saw  no  temple  heavenly  tabernacle,  the  true  taberna- 
therein;  for  the  Lord  God  Almighty  ele  in  heaven.  The  Jewish  taberna- 
and  the  Lamb  are  the  temple  of  it." —  cle,  particularly  the  innermost  apart- 
In  Rev.  vii.  15,  xvi.  17,  it  is  notice-  ment,  iu  which  God  manifested  his 
able  that  the  two  objects,  a  throne  and  special  presence,  was  a  shadowy,  ob- 
a  temple,  are  simultaneously  contem-  scure  resemblance  of  the  heavenly 
plated;  in  striking  harmony  with  the  sanctuary,  having  been  framed  accord- 
union  in  Christ  of  the  regal  and  the  ing  to  the  model  of  the  heavenly 
priestly  offices.  structure  shown  to  Moses.  —  For  this 
3.  For  every  high-priest,  etc.  See  on  resemblance  of  the  one  to  the  other, 
V.  1.  Christ  is  mentioned  in  the  2d  seeix.  23.  \\  As  Moses  %vas  admonished, 
verso  as  a  ministering  priest,  on  the  etc.  The  resemblance  between  the 
ground  that  every  high-priest  is,  from  Jewish  tabernacle  and  the  heavenly  is 
the  nature  and  design  of  his  office,  to  here  sustained  and  illustrated  by  the 
offer  up  gifts  and  sacrifices;  and  fact  that  Moses  was  particularly  cau- 
hence,  this  High-priest,  Jesus,  must  tioned  to  observe  the  directions  given 
have  something  which  he  may  offer,  liim,  and  the  model  shown  him  on  the 
This  offering  is  said,  in  ix.  12,  14,  to  mount,   Ex.   xxv.    9,    40;    xxvi.   30; 


CHAPTER    VIII 


101 


®  But  now  liatli  he  obtained  a  more  excellent  ministry,  by 
how  much  also  he  is  the  mediator  of  a  better  covenant, 
which  was  established  upon  better  promises.  ^  For  if  that 
first  covenant  liad  been  faultless,  then  should  no  place  have 
been  sought  for  the  second.  ^  For  finding  fault  with  them, 
he  saith^  Behold,  the  da^^s  come,  saith  the  Lord,  when  I  will 
make  a'new  coA^enaut  with  the  house  of  Israel  and  with  the 
house  of  Judah :  '■*  not  according  to  the  covenant  that  I 
made  with  their  fathers,  in  the  day  when  I  took  them  by 
the  hand  to  lead  them  out  of  the  land  of  Egypt ;  because 
they  continued  not  in  my  covenant,  and  I  regarded  them 


Acts  vii.  44 ;  thus  making  the  earthly 
tabernacle  a  copy  of  the  heavenly. 
As  the  tabernacle  when  completed  cor- 
responded to  that  pattern,  so  those  who 
served  the  tabernacle,  that  is,  offici- 
ated in  it  as  priests,  served  the  copy, 
or  shadow,  of  the  heavenly  sanctuary. 

6.  But  ?iow  hath  he  obtained  a  more 
excellent  ministry,  etc.  The  priestly 
ministration  on  which  Christ  has  en- 
tered in  heaven  is  superior  to  that  of 
the  Lovitical  priests  in  the  same  pro- 
portion as  the  covenant  of  which  he  is 
the  mediator,  or  by  virtue  of  which  he 
interposes  in  behalf  of  his  followers,  is 
superior  to  the  covenant  in  respect  to 
■which  the  Levitical  priests  officiated. 
The  superiority  of  this  covenant  ap- 
pears particularly  in  the  blessings 
which  it  makes  sure  :  the  former  cov- 
enant engaged,  indeed,  to  bestow  the 
favor  of  God,  and  all  needed  benefits, 
on  condition  cf  obedience  to  all  the 
commands  of  God ;  but  the  people  who 
engaged  to  render  this  obedience  failed, 
through  their  sinfulness,  of  compli- 
ance, and,  therefore,  of  the  bene- 
fits: in  the  new  covenant  God  prom- 
ises to  his  people  a  heart  which  should 
be  inclined  to  obedience;  also  the  for- 
giveness of  their  sins  which  he  will  no 
more  remember. 

7.  For  if  that  first  covenant  had  been 
faultless,  etc.  This  new  covenant  is 
pronounced  better  than  the  old.  The 
implication,  then,  is  that  the  old  was 
defective,  and  that  exception  could  be 
taken  against  it;  since,  if  it  had  been 
uncA'ceptionable,  no  place  would  have 
been  sought  for  a  second  covenant.  — 
This  defectiveness,  or  liability  to  be 

9* 


excepted  against  as  being  faulty,  con- 
sists not  in  the  covenant  itself,  but  in 
the  spirit  of  those  with  whom  it  was 
made:  it  was  a  righteous  covenant, 
requiring  righteous  obedience  which 
they  promised,  but  failed,  to  render. 
The  second  covenant  makes  particular 
account  of  the  sinfulness  of  men,  which 
had  been  brought  into  so  full  relief 
by  the  operation  of  the  first:  it  con- 
sequently provides  for  the  renovation 
of  their  hearts,  so  that  God  may  be 
really  their  God,  and  they,  in  their 
possession  of  a  holy  temper,  may  be 
really  his  people;  it  also  provides  for 
the  pardon  of  their  sins,  without  which 
they  could  not  stand  in  the  relation  of 
a  people  accepted  of  God. 

8.  For  finding  fault  with  them,  he 
saith,  etc.  To  show  that  the  first  cov- 
enant, the  one  made  with  the  people 
under  Moses,  and  on  which  the  Mosaic 
law  was  founded,  was  faulty,  or  excep- 
tionable, the  censure  is  now  adduced 
which  God  passed  on  the  Jewish  peo- 
ple for  not  adhering  to  the  covenant 
which  they  had  engaged  to  observe. 
The  new  covenant,  also,  is  adduced 
which  God  promised  to  make  with  his 
genuine  people.  —  With  them;  that  is, 
with  the  ancient  Israelites,  the  nation- 
al people  of  God,  who  had  covenanted 
to  obey  his  laws,  but  had  violated  their 
engagement.  —  The  declaration  of  God, 
here  quoted  in  vs.  8-12,  is  found  in 
Jer.  x.xxi.  31-34.  ||  The  days  come. 
A  future  time  is  here  indicated,  name- 
ly, the  days  of  the  Messiah,  when  the 
Christian  dispensation  should  be  in- 
troduced, and  the  covenant  of  mercy 
and   salvation   should   be   made,    not 


102 


HEBREWS, 


not,  saith  the  Lord.  "*  For  this  is  the  covenant  that  I  will 
make  with  the  house  of  Israel  after  those  daj'S,  saith  the 
Lord ;  I  will  put  my  laws  iuto  their  mind,  and  write  them 
in  their  hearts  :  and  I  will  be  to  them  a  God,  and  they  shall 
be  to  me  a  people  :  "  and  they  shall  not  teach  every  man 
his  neighbor,  and  every  man  his  brother,  saying,  I^iow  the 
Lord  :  for  all  shall  know  me,  from  the  least  to  the  greatest. 
^  For  I  will  be  merciful  to  their  unrighteousness^  and  their 
sins  and  their  iniquities  will  I  remember  no  more. 

to  their  souls.  Comparo  Is.  liv.  13 ; 
Acts  ii.  17,  18. — This  experimentiil 
knowledge  of  the  will  of  God  makes  a 
wide  distinction  between  the  true  peo- 
ple of  God  and  other  men.  ||  For  all 
shall  know  mc,  etc. ;  more  properly, 
For  they,  that  is,  my  people,  shall  all 
know  me.  It  is  not  merely  an  intel- 
lectual knowledge  of  God,  designed  to 
be  spread  throughout  the  human  fam- 
ily, that  is  here  meant;  but  a  knowl- 
edge characteristic  of  his  real  people, 
such  a  knowledge  as  is  associated  with 
love  and  obedience  to  him  and  with 
the  forgiveness  of  their  sins.  All,  of 
whatever  age  and  of  whatever  posi- 
tion, all  his  true  people  embraced  in 
this  new  covenant  shall  thus  know  the 
Lord,  and  not  need  the  exhortation  to 
acquire  knowledge  respecting  him. 
This  spiritual  knowledge  of  the  Lord 
and  of  his  will,  and  a  heart  conformed 
to  his  laws,  are  promised  in  the  new 
covenant. 

12.  For  Iwill  he  merciful  to  their  un- 
righteousness. The  covenant  by  which 
the  people  of  God  sustain  this  relation 
to  him  does  not  overlook  the  fact  of 
their  sinfulness,  but  takes  distinct  cog- 
nizance of  it  as  requiring  mercy  for 
them;  and  this  mercy  is  promised. 
II  Will  I  remember  no  more;  not  that 
God  can  lose  the  knowledge  of  his 
chosen  people's  sins,  but  that  the  par- 
don of  them  will  bo  so  complete  that 
it  will  amount  to  a  ceasing  to  remem- 
ber them ;  thoy  shall  never  be  brought 
forward  as  charged  against  them:  an 
act  of  amnesty  on  the  part  of  God  ia 
passed,  and  their  oifcuces  are  no  more 
to  bo  named.  —  This  new  covenant,  on 
which  rests  the  gospel,  the  dispensa- 
tion of  mercy  and  eternal  life  through 
Jesus  Christ,  is  distinguished  from  the 


with  the  house  of  Israel  as  a  national 
people,  but  with  the  spiritual  house  of 
Israel,  the  believing  people  of  God  of 
whatever  nation. 

9.  With  their  fathers;  the  forefa- 
thers of  the  Israelites,  whom  God  de- 
livered from  Egypt.  II  They  continued 
not  iyi  my  covenant;  they  did  not  abide 
in  it,  did  not  stand  by  it.  See  Ex. 
xxxii .  7-10.  The  entire  history  of 
the  nation  furnishes  proof  of  this  dec- 
laration. II  And  I  regarded  them  not; 
I  withdrew  from  them  my  favorable 
reg.ards.  By  such  language  God  ex- 
pressed his  displeasure  with  the  Isra- 
elites, on  account  of  their  disregarding 
their  obligations  and  engagements. 

10.  The  house  of  Israel;  the  spirit- 
ual Israel,  the  true  people  of  God. 
Compare  Rom.  ix.  6.  ||  /  will  put 
my  laws  into  their  mind,  etc. ;  my  laws 
shall  not  bo  an  external  set  of  pre- 
scriptions, but  shall  be  properly  ap- 
prehended and  bo  responded  to  in 
their  mind  and  heart,  so  that  they 
shall  obey  from  choice,  from  the  very 
impulse  of  their  renewed  dispositions; 
their  obedience  shall  bo  the  outward 
■working  of  an  internal  spirit  at  har- 
mony with  the  divine  laws.  ||  And  I 
will  be  to  them  a  God,  etc. ;  I  will  be  in 
truth  their  God,  and  they  shall  be 
truly  my  people.  This  mutual  rela- 
tion shall  not  be  external  and  nation- 
al, but  a  spiritual  one,  having  its 
ground  in  the  grace  of  God,  and  in  the 
.love,  faith,  and  hope  of  the  renewed 
souls  of  his  people. 

11.  Atid  they  shall  not  teach  every 
man  his  neighbor,  etc.  They  sh.all  not 
need  to  bo  taught  one  of  another,  for 
they  shall  be  all  taught  of  God ;  they 
shall  have  personal  knowledge  of  God's 
will  derived  from  his  communications 


CHAPTER    VIII 


103 


^^  In  that  be  saith,  A  new  covenant^  he  hath  made  the 
first  old.  Now  that  which  decayeth  and  waxeth  old  is  ready 
to  vanish  awaj'. 

old,  particularly  by  its  consisting  of 
promises  on  tbo  part  of  God.  In  ful- 
filment of  these  promises,  a  renewed 
heart  is  given  which  harmonizes  with 
the  will  of  God,  so  that  obedience 
springs  spontaneously  from  it;  those 
who  are  embraced  in  this  covenant  are 
acknowledged  by  God  as  his  people, 
aad  in  correspondence  to  this  he  avows 
himself  their  God;  they  are  divinely 
taught  his  will;  compare  John  xiv. 
20;  xvi.  14,  15;  and  full  remission  of 
sins  is  bestowed  on  them.  Compare 
E/.ck.  xi.  19,  20;  xxxvi.  25-27.  The 
difercnce  between  this  covenant  and 
the  old  is  at  once  discerned  by  com- 
paring with  it  the  specimens  of  cove- 
iiaut-uugagoments  into  which  the  an- 
cient Israelites  entered  with  God,  and 
in  which  they  promised  obedience  to 
Lis  commands  as  the  condition  on 
which  he  was  to  bestow  on  them  his 
blessings.  The  old  covenant  was  not, 
then,  a  covenant  of  grace,  of  promises 
to  bestow  undeserved  favor  and  to  as- 
sure the  people  of  that  favor;  but  a 
mutual  compact,  wherein  blessings  from 
God  vvora  conditioned  on  obedieuco 
from  the  people,  which  obediunce, 
though  there  was  a  readiness  to  prom- 
ise it,  there  was  not  a  heart  to  render, 
and  which  therefore  was  not  rendered 
when  temptations  to  dis'.bedienco  were 
encountered.  See  Ex.  xix.  3-9;  xxiv. 
3-8;  Deut.  xxvi.  10-10;  xxix.  10-28. 
Compare  Deut.  v.  27-33;  Josh.  xxiv. 
10-25.  A  covenant  of  this  nature 
cannot  secure  eternal  life  to  men; 
hence  a  new  covenant  was  necessary, 
founded  on  forgiving  mercy  and  saving 
grace. — The  dilTerenco  between  the 
old  covenant  and  the  new  is  the  same 
&i  is  noticed  in  Rom.  x.  5-10  between 
"  the  righteousness  which  is  of  the 
law"  and  "  the  righteousness  which  is 
of  faith."  "  For  Moses  describoth  the 
righteousness  which  is  of  the  law,  That 
the  man  which  doeth  those  things 
shall  live  by  them.  But  the  right- 
eousness which  is  of  faith  speakcth,  in 
this  wise.  That  if  thou  shalt  confess 
with  thy  mouth  the  Lord  Jesus,  and 


shalt  believe  in  thine  heart  that  God 
hath  raised  him  from  the  dead,  thou 
shalt  be  saved.  For  with  the  heart 
man  believeth  unto  righteousness." 

13.  In  that  he  saith,  A  new  c:^vennnt, 
etc.  In  denominating  this  a  new  cov- 
enant, God  has  pronounced  the  first  an 
old,  antiquated  covenant.  ||  Ntw  th  it 
which  decaycth,  etc.  Whatever  is  be- 
come antiquated  and  old,  so  as  to  be 
unfit  for  use,  is  near  to  being  put  out 
of  sight,  near  to  destruction. — This 
general  remark  respecting  things  which 
are  grown  old  and  are  no  further  of 
service,  is  applicable  to  the  first  cove- 
nant. That,  too,  is  old  and  useless;  it 
is  annulled.  As  the  whole  Mosaic 
economy  was  vitally  connected  with 
that  covenant,  it  also,  as  a  religious 
dispensation,  was  to  bo  annulled;  aad 
when  the  new  covenant  was  established 
by  the  death  of  Christ,  it  reached  the 
point  of  its  abolishment,  giving  way 
to  the  dispensation  of  Christ,  which  is 
founded  on  the  covenant  of  grace,  and 
which  assures  to  the  believing  people 
of  God  pardon  and  eternal  life.  Com- 
pare'John  xvii.  2,  3;  x.  27,  28. 

CHAPTER  IX. 

Christ  having  been  mentioned  as  the 
High-priest  of  the  new  covenant,  viii. 
2,  6,  the  old  covenant  of  the  Mosaic 
dispensation,  and  the  new  of  the 
Christian,  having  also  been  distinctly 
brought  to  view,  viii.  8-12,  the  priest- 
ly ministration  connected  with  each 
covenant  respectively  is  next  shown. 
That  under  the  old  covenant  was  per- 
formed in  the  earthly  tabernacle  as 
erected  and  furnished  with  its  variuus 
appurtenances  by  divine  direction; 
tliat  could  procure  only  external  pu.  i- 
fication;  it  could  not  cleanse  the  con- 
science in  the  sight  of  God,  ix.  1-10. 
—  The  ministration  under  the  new 
covenant  is  performed  in  the  heavenly 
t;ibornaclc,  agreeably  to  the  represen- 
tati(m  in  viii.  2;  this  cleanses  the 
con-ocience  towards  God,  and  bestows 
Ctaoss   to   reu(/    '  to  hiui    acceptable 


CHAPTER    IX 


'  Then  verily  the  first  covenant  had  also  ordinances  of 
divine  service,  and  a  worldl}^  sanctuary.  ^  For  there  was  a 
tabernacle  made  ;  the  first,  wherein  was  the  candlestick,  and 
the  table,  and  the  show-bread  ;  which  is  called  the  sanctu- 
ar3^  ^  And  after  the  second  veil,  the  tabernacle  which  is 
called  the  holiest  of  all ;  *  which  had  the  golden  censer, 


worship,  vs.  11-14.  — The  resemblance 
and  the  contrast  between  the  two  cov- 
enants and  the  corresponding  dispen- 
sations are  thus  both  kept  before  the 
reader's  mind. 

1.  This  verse  commences  the  illus- 
tration of  the  sentiment  presented  in 
viii.  G,  that  the  priestly  ministration 
of  Christ  is  more  excellent  than  that 
of  the  priests  under  the  old  covenant; 
this  sentiment  being  the  topic  of  the 
present  part  of  the  epistle.  —  Then 
verily  the  first  covenant  had  also  ordi- 
nances of  divine  service;  or,  Then,  in- 
deed, also  the  first  covenant  had  ordi- 
nances of  worship;  that  is,  prescribed 
rites  of  service,  particular  reference 
being  had  to  the  priestly  service. 
11  And  a  worldly  sanctuary;  a  sanctuary 
composed  of  earthly  materials,  —  wood 
and  other  materials,  —  and  which  was 
furnished  with  needed  earthly  appur- 
tenances. This  sanctuary  was  the  sa- 
cred tent,  or  tabernacle,  which  was 
erected  agreeably  to  instructions  from 
God  to  Moses.   Ex.  xxv.  8,  9. 

2.  For  there  was  a  tabernacle  made; 
the  first,  etc.  The  word  tabernacle  in 
this  verse  and  in  the  third  does  not 
mean  the  whole  structure,  as  it  does  in 
viii.  5,  but  is  used  in  a  more  particu- 
lar sense,  as  designating  the  first,  or 
outer,  apartment  of  the  tabernacle. 
The  word  san'-tuary  in  the  preceding 
verso  means  the  tabernacle  as  a  whole; 
in  this  verse  and  the  third,  notice  is 
taken  of  the  division  of  the  structure 
into  two  apartments,  the  first,  or  outer, 
and  the  second,  or  inner.  The  origi- 
nal in  this  second  verse  would  be  bet- 
ter understood  by  translating  it  thus: 
For  there  was  built  the  first  tent,  or 
apartment,  namely,  the  outer;  this  was 
denominated  the  hAy  place,  in  distinc- 
tion from  the  inner,  which  was  called 
the  most  holy.  Ex.  xxvi.  33.     The  in- 


ner was  separated  from  the  outer  by  a 
very  costly  veil,  or  curtain,  Ex.  xxvi. 
31-33,  and  the  outer  was  defended  by 
a  less  costly  hanging,  or  curtain,  which 
answered  the  purpose  of  a  door.  Ex. 
xxvi.  30,  37.  11  Wherein  was  the  can- 
dlestick; the  splendid  candlestick,  or 
chandelier,  of  pure  gold,  with  six 
branches,  furnishing,  together  with  the 
main  stem,  seven  places  for  lights.  Ex. 
xxv.  31-39.  II  The  table  and  the  shjw- 
bread;  the  table,  which  was  overlaid 
with  gold,  and  on  which  the  show- 
bread  was  to  be  deposited.  Ex.  xxv. 
23-30.  The  show-bread  consisted  of 
twelve  cakes,  set  on  this  table  every 
Sabbath  in  two  piles,  with  frankin- 
cense spread  on  them.  They  were  thus 
set  forth  or  shown  before  the  Lord,  and 
probably  represented  the  twelve  tribes, 
who  were  pledged  to  honor  the  name 
and  maintain  the  worship  of  the  Lord. 
This  bread  was  to  be  eaten  only  by  the 
high-priest  and  his  sons  in  the  holy 
apartment,  and  the  frankincense  was 
to  be  oifered  by  fire  unto  the  Lord. 
Every  Sabbath  a  fresh  suj.ply  was  to 
be  placed  there;  thus  the  table  was 
constantly  furnished  with  the  bread. 
Lev.  xxiv.  5-9.  ||  Which  is  called  the 
sanctuary;  more  correctly,  the  h-'ly, 
that  is,  holy  apartment,  or  place. 

3.  After  the  second  veil;  beyond  the 
second  veil,  or  the  costly  curtain  be- 
tween the  two  apartments.  ||  The  tab- 
ernacle, etc. ;  properly,  the  apartment 
of  the  tabernacle  which  was  called 
holy  of  h  dies,  —  a  Hebraistic  expression 
for  the  mjst  hdy,  or,  as  here  translated, 
the  holiest  of  all.  Tiiis  was  regarded 
as  specially  the  presence-room  of  Je- 
hovah, Ex.  xxv.  22;  Lev.  xvi.  2;  al- 
so, note  on  viii.  2;  and  access  into  it 
was  forbidden,  verse  7  of  this  chapter, 
to  every  one  but  the  high-priest. 

4.  Which  had  the  ijolden  censer.    This 

104 


CHAPTER    IX 


105 


and  the    ark  of  the  covenant   overlaid   round   about  with 
gold,  wherein  was  the  golden  pot  that  had  manna,  and 


censer  was  probably  the  one  which  was 
employed  on  the  day  of  the  annual 
atonement,  Lev.  xvi.  12.  In  conse- 
quence of  the  unusual  solemnity  of 
that  day's  observances,  it  would  seem 
that  a  censer  was  specially  and  exclu- 
sively appropriated  to  the  occasion, 
and  deposited  within  the  most  sacred 
apartment  of  the  tabernacle.  As  the 
altar  of  incense  was  overlaid  with  gold, 
and  was  called  the  golden  altar,  Ex.  xl. 
2(i,  and  its  horns  and  rings  were  of 
gold,  and  its  staves  were  overlaid  with 
gold,  Ex.  XXX.  3-5,  it  is  congruous 
that  the  censer  also  was  of  gold.  It 
is  indeed  remarkable  that,  in  the  mi- 
nute particularity  of  details  in  the 
books  of  Exodus  and  Leviticus  re- 
specting the  contents  and  appurtenan- 
ces of  the  tabernacle,  no  mention  oc- 
curs of  a  golden  censer  thus  appropri- 
ated and  deposited.  But  the  state- 
ment in  this  epistle  is  for  us  adequate 
testimony;  and  the  writer  would  not 
have  made  it,  if  his  Hebrew  readers 
had  no  knowledge  of  such  a  censor. 
II  The  ark  of  the.  covenant.  The  ark 
was  a  chest,  about  six  feet  long,  three 
broad,  and  three  deep,  lined  witliin 
and  without  with  pure  gold,  furnished 
with  golden  rings  and  staves  for  the 
purpose  of  transportation  during  the 
journey  ings  in  the  wilderness,  and  while 
the  tabernacle  had  no  fixed  location, 
and  with  a  cover  of  pure  gold,  which 
was  called  the  mercy-seat,  since  the 
Lord  there  made  a  special  manifesta- 
tion of  himself  to  the  high-priest  as 
granting  mercy  to  the  people.  Ex. 
XXV.  lU-21;  Lev.  xvi.  2.  It  was 
called  the  ark  of  the  covenant,  also  of 
the 'testimony,  because  the  ten  com- 
mandments, which  were  the  ground  of 
the  covenant  between  God  and  the  Is- 
raelites, and  of  the  statutes,  or  pre- 
cepts, which  he  enjoined  on  them,  and 
which  they  promised  to  obey,  Ex.  xix. 
8;  xxiv.  3,  were,  as  engraven  on  tab- 
lets of  stone,  deposited  in  it.  See 
Deut.  iv.  13,  It;  ix.  9-11;  x.  1-.') ; 
Ex.  xxxi.  18;  xxxiv.  29.  ||  Wherein 
was  the  golden  pot  that  had  vianna. 
Shortly  after  the  manna  was  provided 


for  the  daily  food  of  the  Israelites  in 
the  desert,  Ex.  xvi.  14,  15,  Moses,  by 
divine  command,  ordered  a  quantity 
of  it  to  be  deposited  in  a  vessel  and 
preserved  as  a  remembrancer  for  futuro 
generations.  Ex.  xvi.  32-34.  The  ex- 
pression in  the  original  command,  Lay 
it  up  before  the  Lord,  evidently  required 
it  to  be  placed  in  the  most  holy  apart- 
ment. In  obedience  to  this  command, 
Aaron  laid  it  up  before  the  Testimony, 
Ex.  xvi.  34;  that  is,  as  appears  from 
this  epistle,  within  the  ark  and  near 
the  tablets  containing  the  ten  com- 
mandments.—  The  material  of  which 
the  vessel  containing  the  manna  was 
made  is  not  mentioned  in  the  original 
command,  Ex.  xvi.  33;  but,  as  the 
furniture  in  the  holy  of  holies  was  of 
gold,  doubtless  this  vessel  was  also  a 
golden  one;  as  indeed  it  is  expressly 
so  called  in  the  Greek  translation  of 
the  Hebrew  in  Ex.  xvi.  33.  ||  And 
Aaron's  rod  that  budded.  At  the  mur- 
muring against  Moses  and  Aaron,  oc- 
casioned by  the  destruction  of  Korah 
and  his  associates  with  their  company, 
Num.  IGth  chapter,  the  Lord  com- 
manded twelve  rods,  representing  the 
twelve  tribes,  to  bo  deposited  in  the 
tabernacle,  marked  with  the  names  of 
the  tribes,  excepting  that,  instead  of 
the  name  of  Levi,  the  name  of  Aaron 
was  written.  In  order  that  the  dis- 
pute might  be  decided  which  had  aris- 
en concerning  Aaron's  being  selected 
by  him  as  the  priest,  and  his  family 
as  the  priestly  family,  Num.  xvi.  3, 
God  promised.  Num.  xvii.  1-5,  that 
the  rod  which  belonged  to  the  man 
whom  he  had  chosen  should  bear  blos- 
soms. On  the  following  day,  the  rods 
were  brought  out  in  the  presence  of 
all  the  people;  and  tho  rod  marked 
with  Aaron's  name  "was  budded,  and 
brouglit  forth  buds  and  bloomed  blos- 
soms, and  yielded  almonds."  It  was 
then  ordered  by  the  Loud,  that  Aaron's 
rod  should  be  again  placed  "  bufore 
the  Testimony,"  for  a  token  in  con- 
firmation of  Aaron's  divine  appoint- 
ment to  the  priesthood.  Num.  xvii. 
6-11.      II  The  tables   oj    the   covenant; 


106 


HEBREWS 


Aaron's  rod  that  budded,  and  the  tallies  of  the  covenant ; 
*  and  over  it  the  cherubims  of  glory  shadowing  the  mercy- 
seat  ;  of  which  we  cannot  now  speak  particularly. 

**  Now  when  these  things  were  thus  ordained,  the  priests 
went  alwaj's  into  the  first  tabernacle,  accomplishing  the 
service  of  God.     ''  But  into  the  second  went  tlie  high-priest 


the  two  tablets  inscribed  with  the  ten 
commandments  which  the  people  cov- 
enanted to  obey.  Ex.  xix.  5-8;  xxiv. 
3;  xxxiv.  1,4;  xl.  20;  Deut.  x.  1,  2. 
—  In  the  ark,  when  it  was  subsequent- 
ly deposited  iu  the  temple  of  Solomon, 
we  learn  from  1  Kings  viii.  9,  2  Chron. 
V.  10,  there  was  nothing  but  the  two 
tablets  of  stone.  This  fact,  however, 
is  not  inconsistent  with  the  statement 
here  made;  for  this  statement  has  re- 
spect to  the  Mosaic  tabernacle,  not  to 
the  temple  of  Solomon;  and  doubtless 
iu  the  various  removals  of  the  ark, 
and  calamities  which  befell  it  before 
the  time  of  Solomon,  the  other  articles 
had  been  taken  out  and  lost.  The 
purpose  of  the  epistle  did  not  require 
anything  to  be  said  concerning  the 
temple,  inasmuch  as  it  was  the  Mosaic 
tabernacle,  erected  and  furnished  for 
priestly  service  by  divine  direction, 
that  was  here  contemplated. 

5.  And  over  it;  that  is,  over  the 
ark.  {I  The  cherubims  of  yl:>ry,  ato.  In 
the  material  and  figurative  represen- 
tation of  God  as  dwelling  in  the  sa- 
cred tabernacle,  the  cherubim  were 
regarded  as  attendants  on  God,  who, 
by  the  visible  token  of  a  cloud,  doubt- 
loss  a  resplendent  cloud,  appeared  on 
the  mercy-seat.  Lev.  xvi.  2.  They 
were  cherubim  of  (/lory,  in  consequence 
cf  their  position  near  this  glorious  ap- 
pearance; also,  because  their  shining 
appearance  would  symbolize  the  daz- 
zling splendor  in  which  the  Loud  was 
conceived  of  as  dwelling.  See  Ex. 
xxiv.  10.  Compare  1  Tim.  vi.  16. 
Two  golden  cherubim  were  attached  to 
the  cover  of  the  ark,  one  at  each  end, 
facing  each  other,  and  looking  down- 
ward to  the  cover,  which  was  called 
the  mercy-seat,  and  with  wings  ex- 
tended on  high  (compare  Ezek  i.  6, 
11),  covering  the  mercy-seat.  See  Ex. 
XXV.  18-20;  xxxvii.  7-9.  On,  or 
above,  this  mercy-seat,  and  from  be- 


tween the  cherubim,  the  Lord  was  rep- 
resented as  manifesting  himself.  Ex. 
XXV.  22;  Num.  vii.  89.  1|  Of  which 
we  cannot  now  speak  particularly .  Gon- 
corning  these  things  pertaining  to  the 
tabernacle,  the  purpose  of  this  epistle 
and  the  topic  in  this  part  of  it  did  not 
require  a  particular  account.  The 
writer  proceeds,  therefore,  at  onco  to 
the  precise  point  in  hand,  namely,  the 
priestly  service  perfornied  in  the  Mo- 
saic tabernacle,  and  the  priestly  ser- 
vice of  Christ  in  the  heavenly  taber- 
nacle, or  in  heaven. 

6.  J\'ow  when  these  things  were  thus 
ordained;  set  in  order,  fully  prepared; 
the  things  already  mentioned,  namely, 
the  outer  and  the  inner  apartments  of 
the  tabernacle,  and  the  respective  fur- 
niture of  each  being  thus  prepared, 
set  in  order,  for  the  priestly  services. 
II  Tlie  priests  v>cnt  always;  the  ordinary 
priests  went  at  all  times,  daily,  and  as 
often  as  any  occasion  required  either 
sacrifices  or  oblations.  See  Ex.  xxvii. 
21;  xxviii.  38,  39;  xxx.  7,  8.  \\  Into 
the  first  tabernacle;  into  the  first,  or 
outer,  apartment  of  the  tabernacle, 
called  in  verse  2,  as  explained  in  the 
note,  the  holy.  Access  to  this  apart- 
ment was  of  daily  and  constant  occur- 
rence. II  Accomplishing  the  service  of 
God;  literally,  performing  the  services, 
the  sacred  rites,  the  services  assigned 
to  the  priests,  both  the  morning  and 
evening  sacrifices  and  other  set  ser- 
vices, together  with  occasional  sacri- 
fices and  offerings  as  the  circumstances 
of  individuals  required. 

7.  But  into  the  second;  the  second, 
or  inner,  apartment  of  the  tabernacle, 
called  the  hdy  of  holies,  or  the  hdicst  of 
all,  ver.  2.  ||  Went  the  hijh-priest  al  :ne 
once  every  year.  See  Ex.  xxx.  10; 
Lev.  xvi.  2,  29,  30,  34.  No  one  was 
allowed  to  enter  the  holy  of  holies  but 
the  high-priest,  Lev.  xvi.  17,  and  ho 
only  on  the  day  of  the  annual  atone- 


CHAPTER    IX. 


107 


alone  once  every  year,  not  without  blood,  which  he  offered 
for  himself,  and  for  the  errors  of  the  people  :  *  the  Holy 
Ghost  this  signifying,  that  the  way  into  the  holiest  of  all 
was  not  yet  made  manifest,  while  as  the  first  tabernacle  was 


mcnt  for  the  people,  as  prescribed  in 
Lev.  ICth  chapter.  During  that  day, 
liuwevcr,  the  appointed  services  would 
fcqui'.o  him  to  go  in  and  out  at  least 
three  times;  first,  when  ho  olTored  in- 
cense before  the  Lord,  Lev.  xvi.  12; 
next,  when  he  offered  up  the  blood  of 
the  bullock  which  had  been  slain  for 
the  sins  of  himself  and  his  family, 
Lev.  xvi.  11-1-t,  compare  verse  (J; 
again,  when  he  offered  up  the  blood 
of  the  goat  which  had  been  slain  for 
the  sins  of  the  people.  Lev.  xvi.  13. 
II  Nut  without  blood.  This  is  so  partic- 
ularly stated,  because  the  blood  of  the 
animal  slain  as  a  sacrifice  was  indis- 
pensable to  expiation.  Compare  ver. 
'22.  See  Lev.  xvii.  11,  "  For  it  is  the 
blood  that  maketh  an  atonement  for 
the  soul."  The  blood  was  iudioative 
of  death  which  had  been  undergone  as 
preliminary  to  forgiveness,  and  as 
showing  the  ill-desert  and  the  liability 
of  the  transgressor;  it  kept  the  thought 
of  guilt  and  deserved  punishment  be- 
fore the  people's  minds.  ||  Which  he 
offered  for  himself,  Lev.  xvi.  G.  ||  ^Irtd 
for  the  errors  of  the  people.  The  word 
for  errors  means,  more  strictly,  acts  of 
ignorance,  and  is  a  mild  expression  for 
sins.  The  Jewish  law  made  a  distinc- 
tion between  sins  of  ignorance,  Lev.  iv. 
2,  13,  22,  27,  and  sins  of  presumption, 
that  is,  such  as  could  not  admit  of  ex- 
cuse or  palliation,  but  were  committed 
in  known  disregard  of  the  divine  will; 
for  a  pardon  of  such  sins  no  provision 
was  made,  Ex.  xxi.  14;  Num.  xv.  30, 
31;  Deut.  xvii.  12.  Such  words,  then, 
as  errors,  ignorance,  would  naturally  bo 
employed  to  designate  ordinary  sins, 
or  sin  ia  general.     See  note  on  v.  2. 

8.  The  Hilly  Ghist  this  signifying ,  niG. 
The  rule  that  admission  into  the  most 
HAy  apartment  was  not  granted  to  the 
people,  but  was  limited  exclusively  to 
the  high-priest,  and  that  even  he  had 
access  to  it  only  one  day  in  the  year, 
was  a  divine  figurative  declaration 
that   the   way  into   the   true   hAy  of 


holies,  heaven  itself,  also  the  way  of 
personal  access  to  God  in  prayer  and 
other  acts  of  worship,  was  not  yet 
made  clearly  known,  was  not  yet  laid 
open  so  as  to  be  obvious  to  all,  so  long 
as  the  first,  that  is,  the  outer,  apart- 
ment of  the  tabernacle  was  still  stand- 
ing, and  still  in  use,  as  separated  from 
the  inner  apartment.  So  long  as  the 
distinction  was  observed  between  tlie 
holy  and  the  most  holy  place,  and  ac- 
cess was  not  allowed  to  the  people  into 
the  most  holy,  obscurity  rested  on  the 
subject  of  entrance  into  heaven,  God's 
abode,  and  of  access  to  him  in  suppli- 
cation and  praise.  But  when  this 
distinction  was  terminated  by  the  re- 
moval, the  rending,  Luke  xxiii.  45, 
of  the  veil  which  separated  the  inner 
from  the  outer  apartment,  then  the 
way  into  the  most  holy  was  unob- 
structed, access  was  freely  given  to  all 
alike;  that  is,  in  the  way  of  explana- 
tion, the  death  of  Christ  abolished  the 
distinction  between  the  inner  and  the 
outer,  removed  the  separation  between 
men  and  God,  and  opened  the  way  to 
him  as  on  his  throne  of  grace  hearing 
the  prayers  of  all  believers,  and  as  on 
his  throne  of  glory  welcoming  them  to 
the  bliss  and  glory  of  heaven.  —  Not 
that  knowledge  of  heaven,  admission 
to  it,  and  access,  in  personal  worship, 
to  God  with  a  peaceful  reliance  on  his 
mercy,  were  not  granted  before  the 
death  of  Christ;  but  the  coming  and 
the  death  of  Christ  shed  new  and  all 
necessary  light  on  these  topics,  John 
viii.  12;  2  Tim.  i.  10,  and  were  indis- 
pensable to  the  complete  reconciliation 
between  men  and  God.  Rom.  v.  1,  11; 
Eph.  ii.  13,  IG,  17. —The  Mosaic  tab- 
ernacle, which  is  spoken  of  in  this 
epistle,  and  which  furnished  the  bi'.sis 
of  its  representations,  was  not,  indeed, 
in  existence  when  the  epistle  was 
written,  nor  when  the  death  of  Christ 
took  phice,  but  it  had  been  tra'x-forred 
to  the  temple  of  Solomon,  2  Ciiron.  i. 
3 ;   1   Kings  viii.  4,  and  though  Solo- 


108 


HEBREWS 


yet  standing  :  ^  which  was  a  figure  for  the  time  then  pres- 
ent, in  which  were  ofTered  both  gifts  and  sacrifices,  that 
could  not  make  him  that  did  the  service  perfect,  as  pertain- 
ing to  the  conscience ;  ^"^  which  stood  only  in  meats  and 


mon's  temple  had  been  despoiled  of  its 
contents  and  burned  up,  2  Ivings  xxiv. 
13 ;  XXV.  9,  yet  the  tabernacle  had  its 
counterpart  within  that  temple  which 
was  standing  in  the  time  of  Christ. 
The  tabernacle  might,  then,  well  be 
employed  as  an  abiding  gi'ound  of  in- 
structive representation. 

9.  Which  was  a  figure  for  the  time 
then  present,  etc. ;  which  first  apartment 
was  a  symbol  whose  signiiicanco,  vcr. 
8,  extends  to  the  present  time,  that 
is,  the  time  at  which  this  epistle  was 
written,  the  word  then  not  being  au- 
thorized by  the  original ;  in  which  both 
gifts  and  sacrifices  are  still  olTered  that 
cannot,  as  to  the  conscience,  make 
perfect  the  worshipper,  the  person  in 
wiiose  behalf  the  gifts  and  sacrifices 
are  oifered.  These  offerings  cannot 
procure  for  him  a  perfect  expiation  of 
his  sins  in  respect  to  his  conscience  to- 
wards God,  so  as  to  impart  an  abiding 
freedom  from  a  sense  of  guilt  and  to 
give  him  settled  peace  of  mind. 
II  Were  offered;  properly,  are  offered; 
the  present  tense  being  here  used  in 
the  original.  The  oliering  of  sacri- 
fices and  the  other  parts  of  the  ritual 
service  were  still  observed  by  the  Jews 
when  this  epistle  was  written.  The 
practice  continued  until  the  national 
calamities  and  the  destruction  of  the 
temple,  about  the  year  TO  of  the  Chris- 
tian era,  brought  it  to  an  end.  The 
tabernacle,  and  particularly,  in  this 
connection,  the  first  apartment  of  it, 
still  answered  the  purpose  of  a  sym- 
b(jl.  II  Him  that  did  the  service;  liter- 
ally, the  worshipper;  him  in  whoso  be- 
half these  acts  of  worship,  or  priestly 
service,  are  performed.  The  idea  is 
the  same  as  is  expressed  in  x.  1,  by 
the  words,  "the  comers  thereunto;" 
that  is,  the  persons  who  came  to  the 
altar  with  their  sacrifices,  and  in  whose 
behalf  the  priests  offered  the  sacrifices. 
II  Make  the  worshipper  perfect;  make 
him  perfect,  or  complete,  as  to  expia- 
tion, so  as  to  be  paidonod  in  the  sight 


of  God  and  to  obtain  peace  of  con- 
science towards  him.  —  The  Jewish 
sacrifices  were  designed  to  be  available, 
not  for  the  pardon  of  sin  against  God, 
viewed  as  the  moral  Governor  of  the 
universe,  and  for  the  salvation  of  the 
soul ;  but  for  removing  the  penalty  in- 
curred by  transgression  against  the 
Mosaic  code  which  regulated  the  af- 
fairs of  the  nation,  considered  as  an 
external  and  temporal  people  of  God. 
Transgressions  of  the  national  code 
were  remitted  by  observing  the  pre- 
scribed rites;  the  remission,  thus  ex- 
ternal and  temporal,  symbolized  the 
true  forgiveness  of  sins  through  the 
great  Sacrifice,  offered,  not  for  an  indi- 
vidual, nor  for  a  particular  nation,  but 
fcir  the  liuman  race. 

10.  This  verse  is  very  obscure,  in 
the  original  as  well  as  in  the  transla- 
tion; because  the  sentence  is  an  im- 
perfect one,  and  important  manuscripts 
diiler  from  one  another  in  regard  to 
one  of  the  leading  words.  The  follow- 
ing, including  a  part  of  the  9th  verse, 
may  be  taken  as  a  preferable  render- 
ing, in  accordance  with  some  approved 
manuscripts  of  the  original  text: 
"  Gifts  and  sacrifices  that  cannot  make 
the  worshipper  perfect  as  to  the  con- 
science; fleshly  statutes,  imposed  until 
the  time  of  reformation,  in  respect 
only  to  moats  and  drinks  and  various 
immersings."  —  The  idea,  doubtless,  is, 
that  the  statutes  of  the  Jewish  law 
were  of  an  external  and  ceremonial 
nature,  designed  to  be  only  temporary, 
and,  as  preliminary  to  a  new  and  spir- 
itual dispensation,  to  cease  when  that 
new  dispensation,  the  reformed  order 
of  things,  here  called  the  time  of  reftr- 
rnation,  under  the  Messiah,  should  be 
introduced.  —  The  9th  verse  having 
declared  that  the  gifts  and  sacrifices 
of  the  Jewish  law  could  not  procure  a 
perfect  expiation,  the  present  verse 
makes  a  statement  explanatory  of  the 
9th,  and,  at  the  same  time,  suggestive 
of  the  ceremonial  and  temporary  char- 


CHAPTER    IX 


109 


drinks,  and  divers  washings,  and  carnal  ordinances,  imposed 
on  them  until  the  time  of  reformation. 

"  But  Christ  being  come  a  High-priest  of  good  things  to 
come,  by  a  greater  and  more  perfect  tabernacle,  not  made 


acter  of  the  entire  system  of  Jewish 
picsciiptious,  or  appointments.  By 
this  comparatively  disparaging  view 
of  the  Mosaic  dispensation,  the  para- 
bolic, or  figurative,  use  of  the  outer 
apartment  of  the  tabernacle  suggested 
iu  the  preceding  verse  would  be  more 
deeply  impressed,  and  the  way  bo  pre- 
pared for  introducing  the  thought  of 
Chi'ist,  as  the  High-priest,  having  en- 
tered into  the  heavenly  holy  of  holies, 
and  procured  for  his  people  thorough 
and  enduring  remissiun  and  acceptance 
with  God.  —  In  meats  and  drinks;  in 
respcoc  to  articles  of  food  and  drink. 
The  Jewish  law  made  a  distinction  in 
regard  to  such  articles,  forbidding 
6omo  as  rendering  a  person  ceremoni- 
ally unclean,  and  permitting  others. 
See  Lev.  11th  chapter;  Deut.  xiv.  3- 
21.  11  And  divers  washings;  that  is, 
the  various  ablutions  which  were  en- 
joiui  d,  biith  of  persons  and  of  things 
tliiit  hail  b^'oome ceremonially  unclean. 
These  ablutions  appear  to  have  been 
entire,  not  partial,  both  as  to  persons 
and  as  to  things.  Compare  Lev.  xi. 
32;  xiv.  8,  9.  Hence  the  original 
word  hero  used,  immersions.  \\  Carnal 
ordinances ;  statutes,  or  precepts,  per- 
taining to  the  liesh,  the  body,  and  to 
external  things;  to  ceremonial  clean- 
ness and  uncleanness,  and  to  the  stand- 
ing of  a  person  in  reference  to  mem- 
bership iu  the  Jewish  congregation 
and  his  participation  iu  its  privileges. 
II  Imposed  un  them  until,  etc. ;  enjoined 
on  the  Jewish  people  until  the  reformed 
order  of  things  should  commence,  at 
the  coming  of  the  iMessiah.  The  dis- 
pensation by  Christ  was  to  be  the  pe- 
riod of  amendment,  in  which  particu- 
larly piety  and  mutual  justice  were  to 
have  sway,  and  God  was  thus,  emi- 
nently, to  reign  in  the  souls  of  men.  — 
The  tine  nf  reformation ,  or  amendment, 
is  .also  called  times  nf  refreohiny  from 
the  presence  of  the  Lord,  Acts  iii.  I'J, 
and  the  restitution  of  all  things  foretold 
by  the  prophets,  Acts  iii.  21.  —  Tho 
10 


priestly  service  in  the  earthly  taber- 
nacle, then,  was  of  a  ceremonial  and 
external  nature,  not  securing  true 
peace  with  God:  it  was  also  merely 
temporary  in  its  duration  and  elTects. 
—  F.ar  diflFereut  is  tho  priestly  service 
of  Christ  in  the  heavenly  tabernacle, 
as  appears  from  the  contrast  presented 
in  tho  following  verses. 

11,  12.  But  Christ  being  come,  etc. 
But  Christ,  having  made  his  appear- 
ance as  High-priest  of  the  good  things 
which  had  been  promised,  namely, 
a  temper  of  mind  conformed  to  the 
will  of  God  and  an  entire  blotting  out- 
of  sins,  viii.  10-12,  entered  by  means 
of  a  more  excellent  and  perfect  outer 
apartment,  not  constructed  by  human 
hands,  not  of  this  visible  creation,  into 
tho  heavenly  holy  of  holies,  having 
procured  for  us  an  everlasting  redemp- 
tion from  sin,  not  by  the  blood  of  sac- 
rificed animals,  but  by  his  own  sacri- 
ficial blood.  II  A  Hijh-priest  of  good 
things  to  come;  literally,  of  the  good 
things  to  come,  namely,  those  things 
which  were  to  be  bestowed  through 
tho  mediation  of  Christ,  as  the  Hi^h- 
priest.  II  By  a  greater  and  more  perfect 
tabernacle.  The  word  hero  rendered 
tabernacle,  since  it  stands  connected,  in 
verse  12,  with  the  holy  place,  more  csr- 
rectly,  the  holy  of  holies,  means  the  ftrst, 
or  outer,  apartment  of  the  heavenly 
tabernacle,  corresponding  to  that  in  the 
earthly  tabernacle,  through,  or  by 
means  of,  which  the  high-priest  had 
to  pass  into  the  most  holy  apartment. 
The  conception  of  a  tabernacle  in 
heaven,  of  which  the  earthly  was  a 
copy  and  symbol,  was  still  before  the 
writer's  mind.  ||  Not  made  with  hinds, 
that  is,  not  of  this  building;  literally, 
not  of  this  creation.  As  in  viii.  2, 
Christ  is  regarded  as  the  officiating 
High-priest  of  the  holy  of  holies  in 
heaven,  and  as  the  outer  apartment  of 
the  tabernacle  spoken  of  in  that  pas- 
sage is  said  to  have  been  set  up  by  the 
Lord,  not  by  man,  so  here  the  structure 


110 


HEBREWS. 


with  hands,  that  is  to  say,  not  of  this  building ;  ^^  neither 

by  the  blood  of  goats  and  calves,  but  by  his  own  blood,  he 

entered  in  once  into  the  holy  place,  having  obtained  eternal 

redemption  for   us. 

goats,  and  the  ashes 

sanctifleth  to  the  purifying  of  the  flesh  ;  ^^  how  much  more 


■•^  For  if  the   blood  of  bulls  and  of 
of  a  heifer  sprinkling  the  unclean. 


is  declared  to  be  not  the  work  of  hu- 
man hands,  nor  to  be  of  this  visible 
creation:  it  is  a  heavenly  structure. 

12.  Tseither  by  the  blood  of  goats  and 
calves,  etc. ;  nor  by  means  of  the  blood 
of  goats  and  calves,  as  prescribed  for 
the  Jewish  high-priest,  Lev.  xvi.  5,  7, 
etc.;  is.  2;  in  other  words,  nor  by 
taking  with  him,  as  the  medium  of 
atonement,  the  blood  of  those  animals 
slain  in  sacrifice,  but  by  his  own  blood, 
by  virtue  of  his  own  blood  shed  for  the 
remission  of  sins,  he  entered  into  the 
inner  sanctuary  on  high,  the  heavenly 
holy  of  holies,  in  our  behalf.  —  His 
voluntary  death  on  the  cross  was  the 
offering  up  of  himself  as  a  sacrificial 
victim ;  and,  in  order  to  draw  a  perfect 
parallel,  he  is  represented  as  carrying 
the  blood  which  was  then  shed  into  the 
heavenly  holy  of  holies  and  offering  it 
for  the  expiation  of  his  people's  sins. 
The  representation  is,  of  course,  a  kind 
of  picture,  designed  to  furnish  a  simil- 
itude between  the  .Jewish  high-priest 
taking  the  blood  of  the  proscribed  sac- 
rificial victim  into  the  most  holy  place 
and  offering  it  for  the  Jewish  people. 
Lev.  xvi.  15,  and  Christ  as  High-priest 
procuring,  by  virtue  of  his  death,  for- 
giveness for  his  people  and  acceptance 
with  God.  Christ  is,  therefore,  repre- 
sented as  taking  his  own  blood  into  tlie 
heavenly  holy  of  holies  and  offering  it 
up  to  God  before  the  mercy-seat. 
II  Once;  that  is,  once  for  all,  once  for- 
ever; in  distinction  from  the  Jewish 
high-priest,  who  went  into  the  holy  of 
holies  year  by  year  to  repeat  the 
sprinkling  of  blood  on  the  mercy-seat. 
Lev.  xvi.  29.  ||  Into  the  hdy  place; 
the  same  as  is  called  in  verse  8  the 
holiest  of  all;  that  is,  the  holy  of 
holies  in  the  heavenly  tabernacle,  into 
which  Christ  is  conceived  of  as  having 
gone  to  officiate  in  the  capacity  of 
High-priest  for  his  followers.  ||  Eter- 
nal redemption;  redemption  from  sin; 


everlasting,  not  temporary,  like  the 
redemption  from  the  penalties  of  the 
Mosaic  ritual  procured  by  the  Jewish 
high-priest,  whicli  must  be  bestowed 
again  and  again,  year  by  year.  So,  in 
Eph.  i.  0,  1 ,  the  apostle  declares  that 
God  hath  made  us  accepted  in  the  Be- 
loved, in  whom  we  have  redemption 
through  his  blood,  the  forgiveness  of 
sins. 

13.  If  the  blood  of  bulls,  and  of 
goats,  and  the  ashes  of  a  heifer  sprink- 
ling the  unclean.  See  Lev.  iv.  'i,  28; 
xvi.  3,  u;  Num.  xix.  2-22.  The  un- 
clean are  persons  defiled  in  the  view  of 
the  Levitical  law.  See  Lev.  v.  2.  The 
occasions  of  contracting  such  defile- 
ment were  numerous.  ||  Sanctifeth  to 
the  purifying  of  the  flesh;  procures  pu- 
rifi[cation  in  the  view  of  the  Law,  and 
thus  restores  the  person  to  the  rights 
and  privileges  of  the  Jews  considered 
as  the  national  people  of  God.  The 
Hebrews  were  regarded  as  a  holy  peo- 
ple, in  that  they  were  set  apart  from 
other  nations  and  were  required  to  ab- 
stain from  the  defilements  of  the  Gen- 
tiles, Ex.  xix.  G;  Lev.  xi.  42-45;  xviii. 
26-30;  xix.  2;  xx.  22-20;  and  wlicn 
by  any  circumstances  a  Hebrew  had 
contracted  defilement,  ho  might  be- 
come purified  by  the  prescribed  cere- 
monial observances,  and  continue  to  be 
acknowledged  as  belonging  to  the  holy 
people  and  entitled  to  their  privi- 
leges. 

14.  How  much  more  shall  the  blood 
of  Christ,  etc.  Such  is  the  contrast 
between  the  blood  of  irrational  ani- 
mals slain  in  sacrifice  and  the  blood  of 
Christ,  that  as  in  point  of  worth  and 
dignity  no  proportion  can  be  instituted 
between  them  and  him,  so  in  point  of 
efficacy  the  blood  of  Christ  inconceiv- 
ably transcends  theirs.  It  reaches  to 
the  inmost  soul  of  the  penitent  sin- 
ner; it  relieves  his  conscience  in  tha 
sight  of  God   from   the  guilt  of  sin, 


CHAPTER   IX. 


Ill 


shall  the  blood  of  Christ,  who  through  the  eternal  Spirit 
odcred  hhiiself  without  spot  to  God,  purge  your  conscience 
Iroui  dead  works  to  serve  the  living  God  ? 


and  cleanses  him  from  its  defilement, 
so  that  ho  becomes  a  true  servant  of 
God,  and  is  at  peace  with  him. 
II  Throxijh  the  eternal  Spirit ;■  rather,  in 
accordance  with  the  original,  throwjh, 
or  by  means  of,  an  eternal  spirit. 
These  words  have  reference  to  Christ 
personally,  and  signify  his  eternal 
spiritual  nature.  The  word  spirit  is 
elsewhere  used  in  reference  to  Christ. 
See  Rom.  i.  4 ;  1  Cor.  xv.  45 ;  '2  Cor. 
iii.  17,  18;  1  Pot.  iii.  18.  Compare 
John  i.  1,  2;  xvii.  5;  1  Tim.  iii.  16. 
It  was  this  spiritual  nature  which 
made  his  offering  so  acceptable  and 
efficacious.  A  contrast  is  here  made 
between  the  blood  of  mere  animals  of- 
fered in  sacrifice  and  the  blood  of 
Christ:  those  animals  had  only  an 
earthly,  temporal,  perishable  nature, 
besides  being  incapable  of  an  intelli- 
gent, responsible,  and  cordial  assent  to 
their  being  sacrificed;  but  Christ  had 
an  eternal,  spiritual  nature.  The  dif- 
ference between  them  and  him  in  ref- 
erence to  the  value  of  a  sacrificial  of- 
fering results  from  the  fact  that  he 
was  THE  Soy  of  God;  his  sacrificial 
offering  had  a  dignity  and  value  cor- 
responding to  his  divine  nature,  so  that 
it  could  remove  the  guilt  and  defile- 
ment of  sin  in  the  soul,  while  the 
blood  of  irrational  animals  was  in- 
tended only  to  relieve  from  the  penal- 
ties of  the  Mosaic  law  incurred  by 
ceremonial  pollution ;  their  blood  could 
avail  no  further,  and  was,  at  best,  only 
an  emblem  of  the  blood  of  Christ 
which  takes  away  sin.  His  offering 
was  an  intelligent  one,  with  full  con- 
sent to  its  meaning  and  design:  he 
olTored  up  himself.  Compare  John 
X.  17,  18;  Gal.  i.  4.  ||  Without  spot. 
It  was  required  by  the  Mosaic  law 
that  an  animal  selected  for  sacrifice 
should  be  entirely  free  from  blemish. 
Lev.  xxii.  18-24.  So  Christ  was  en- 
tirely sinless;  and  for  tho  redemption 
of  men  from  tho  impurity  and  con- 
demnation of  sin  he,  thus  spotless, 
perfectly  holy,  gave  up  himself  an 
offering  and  a  sacrifice  to  God.    Eph. 


V.  2.  \\  Purge  yntcr  conscience;  deliver 
your  conscience  from  the  guilt  and  de- 
filement of  sin  and  make  you  accepta- 
ble to  God.  II  From  dead  works;  from 
sinful  works,  such  as  conduct  to  spirit- 
ual and  eternal  death.  {|  To  serve  the 
living  God;  so  as,  by  a  righteous 
course  of  life,  to  serve  God  in  spirit 
and  in  truth,  the  God  who  has  life  in 
himself,  and  who  over  lives  to  recom- 
pense men  according  to  their  deeds. 
Rom.  ii.  G. — In  contrast,  then,  with 
the  service  performed  in  the  earthly 
sanctuary,  where  the  Jewish  high- 
priest  presented  the  blood  of  the  aai- 
wal  sacrifices,  and  procured  for  the 
people  an  external,  ceremonial  purifi- 
cation, Christ,  tiie  High-priest  in  the 
heavenly  sanctuary,  has  presented  his 
own  blood,  having  oifered  up  himself 
as  a  sacrifice,  and  has  obtained  for  us 
spiritual  purification,  a  cleansing  of 
the  conscience.  —  The  two  main  points 
of  contrast  are,  the  inherent  value  of 
'his  offering  and  its  efficacy. 

l.')-28.  It  was  indispensable  to  the 
validity  of  the  new  covenant  and  to 
our  Coming  into  possession  of  its  bene- 
fits, that  Christ  should  be  its  mediator 
and  should  suffer  death. — The  ever- 
lasting bliss  of  heaven  is  spoken  of  as 
an  inheritance,  devised  for  us  through 
this  covenant;  hence,  the  covenant  re- 
sembles a  testamentary  document,  and 
may,  therefore,  bo  illustrated  by  the 
rule  which  regulates  the  validity  of 
testaments  and  the  descent  of  property 
to  heirs.  In  the  case  of  a  human  tes- 
tament, the  testator's  death  is  neces- 
sary in  order  that  tho  inheritance  may 
be  entered  on;  so  Christ's  death  was 
indispensable  to  the  validity  and  effi- 
cacy of  this  covenant.  Vs.  15-17.  In 
conformity  to  the  requisition  of  death 
for  the  validity  of  covenants  (oriental 
usage  sometimes  requiring  this  even 
in  covenants  not  testamentary),  even 
the  first,  tlie  Mosaic,  covenant  required 
blood,  as  indicating  death,  for  its  be- 
ing confirmed  and  held  sacred.  Vs.  18- 
23.  It  was  necessary,  then,  that  the 
earthly   copies   of    heavenly    things. 


112 


HEBREWS 


^  And  for  this  cause  he  is  the  mediator  of  the  new  testa- 
ment, that  by  means  of  death,  for  the  redemption  of  the 
transgressions   that  icere  under  the  first   testament,  they 


that  is,  the  tabernacle  and  its  appur- 
tenances, should  bo  made  available,  as 
to  the  benefits  connected  with  them, 
by  muans  of  the  sacrificed  animals  and 
the  rites  connected  with  the  otiering 
of  them;  but  the  heavenly  things 
themselves,  that  is,  the  heavenly  tab- 
ernacle, or,  without  a  figure,  heaven 
itself,  by  a  superior  sacrifice,  namely, 
that  of  Christ;  for  he  has  actually  en- 
tered into  heaven  itself,  to  appear  as 
the  High-priest  in  our  behalf.  JJut  it 
is  not  necessary  that  he  sliould  fre- 
qwntly  otfer  up  himself,  like  as  the 
high-priest  was  required  to  enter  into 
the  holy  of  holies  year  by  year  with 
the  blood  of  a  sacrifice;  Christ  has 
once  forever  made  his  appearance  for 
the  removal  of  sin  by  the  sacrifice  of 
himself.  Vs.  23-26.  The  divine  ap- 
pointment of  men's  dying  once  for  all 
is  then  produced  as  a  parallel  to 
Christ's  offering  up  himself  once  for 
all.  As  men  die  but  once,  and  after 
that  comes,  not  repeated  death,  but 
judgment,  so  Christ,  having  boon  of- 
fered up  once  forever  to  bear  our  sius, 
will  appear  a  second  time,  not  as  bear- 
ing sins  and  <lyingon  account  of  them, 
but  as  bestowing  salvation.  Vs.  27,  28. 
15.  For  this  cause;  that  is,  on  ac- 
eovint  of  the  efiicacy  of  Christ's  death 
in  procuring  forgiveness  of  sin,  freeing 
the  conscience  from  a  sense  of  guilt, 
and  bestowing  fitness  to  serve  God  in 
spirit  and  in  truth.  ||  He  is  the  medi- 
ator of  the  new  testament;  strictly,  of 
the  new  covenant.  Our  translators 
deemed  it  advisable  to  employ  here  the 
word  testament  on  account  of  a  resem- 
blance which  is  noticed  in  verses  IG- 
18  between  this  covenant  and  a  human 
testament,  or  last  will.  The  original 
word  is  the  one  usually  translated  cov- 
enant, as  in  viii.  G,  8,  10.  — It  is  only 
the  new  covenant  which  makes  the 
needed  and  adequate  provision  for 
pardon,  for  delivering  us  from  sin  and 
fitting  us  to  render  acceptable  service 
to  God ;  and,  in  order  that  this  cove- 
nant might  be  established  and  its  ben- 
efits secured,  Christ  became  its  medi- 


ator; that  is,  he  interposed  between 
God  and  men  on  the  basis  of  this  new 
covenant,  and  through  him,  and  only 
through  him,  its  blessings  can  be  ob- 
tained.—  Since,  also,  it  is  only  this 
covenant  which  makes  provision  for 
the  forgiveness  of  sins  and  for  re- 
demption from  their  guilt  and  power, 
the  sins  of  those  who  lived  during  the 
first,  or  old,  covenant  and  in  all  pre- 
ceding generations  could  bo  removed 
only  by  virtue  of  this  covenant;  and 
consequently,  the  Iligh-priest,  who 
was  to  mediate  on  the  basis  of  it,  must 
be  able  to  present  an  offering  whoso 
efficacy  could  extend  overall  past  ages 
as  well  as  the  present  and  the  future. 
il  That  by  means  of  death,  etc. ;  more 
correctly,  in  order  that,  his  death  having 
taken  place,  etc.  Christ  is  the  mediator 
of  this  new  covenant,  in  order  that, 
his  death  having  taken  place  for  re- 
demption from  the  transgressions  com- 
mitted under  the  first  covenant,  as  well 
as  under  the  second,  those  who  have 
been  called  of  God  and  have  accepted 
his  invitation  might  receive  the  fulfil- 
ment of  the  promise  made  to  them  of 
the  everlasting  inheritance;  that  is, 
that  they  might  enter  on  the  promised 
everlasting  inheritance.  Christ,  with 
his  eternal  spirit,  offered  up  himself; 
and  by  virtue  of  this  offering  the 
promised  eternal  inheritance,  namely, 
the  bliss  of  heaven,  could  be  bestowed 
on  the  people  of  God,  those  who  lived 
in  ages  long  before  the  offering  actu- 
ally took  place,  as  well  as  those  living 
since  that  event.  1|  For  the  redemption 
of  the  transgressions ;  better,  for  re- 
demption/rom  the  transgressions;  that 
is,  for  deliverance  from  the  condemna- 
tion due  to  the  transgressions.  ||  That 
were  under  the  first  testament;  that  is, 
transgressions  which  were  committed 
during  the  first  covenant,  during  the 
Mosaic  dispensation,  before  the  coming 
aud  death  of  Christ. — The  death  of 
Christ  being,  by  anticipation,  effica- 
cious for  the  pardon  and  salvation  of 
men  during  the  Mosaic  age,  its  effica- 
cy extended   back,  beyond  doubt,   to 


CHATTER    IX. 


113 


which  are  called  might  receive  the  promise  of  eternal 
inheritance.  ^^  For  where  a  testament  is,  there  must  also 
of  necessity  be  the  death  of  the  testator.  "  For  a  testa- 
ment is  of  force  after  men  are  dead :  otherwise  it  is  of  no 
strength   at   all  while   the   testator   liveth.     ^^  Whereupon 


tho  very  commencement  of  human 
transgressions;  and  thus,  it  appears, 
it  was  designed  to  cover  the  whole  pe- 
riod of  the  human  race.  Compare 
Rom.  iii.  25;  1  Pet.  i.  19,  20.  In 
r~ev.  xiii.  8,  Christ  is  also  spoken  of 
as  "  the  Lamb  slain  from  tho  founda- 
tion of  tho  world."  ||  They  which  are 
called;  those  who  have  been  called  of 
God  to  the  duties,  privileges,  and  final 
bliss  of  the  heavenly  kingdom;  those 
who  have  been  chosen  of  God  as  par- 
takers of  eternal  life.  See  Rom.  viii. 
30;  ix.  24;  1  Thess.  ii.  12;  2  Tim.  i. 
9.  Compare  Acts  xiii.  48.  ||  Might 
receive  the  promise;  that  is,  agreeably 
to  tho  current  usage  of  tho  original 
expression,  might  receive  ih.o  fulfilment 
of  the  promise,  or  tho  promised  bless- 
ing. II  Of  eternal  inheritance;  more 
Correctly,  of  the  eternal  inheritance,  the 
eternal  blissandglory  of  heaven,  which 
have  always  been  included  in  the  prom- 
ises to  the  true  people  of  God.  Com- 
pare iv.  1,  2. 

16.  Tho  necessity  of  Christ's  death 
to  the  validity  of  the  new  covenant  is 
now  illustrated  by  tho  somewhat  simi- 
lar case  of  a  human  testament  convey- 
ing an  inheritance.  The  possession  of 
heaven  had  been  mentioned  as  an  in- 
heritance to  bo  entered  on  by  virtue  of 
the  death  of  Christ  ratif3'ing  the  new 
covenant.  Now  this  new  covenant,  in 
that  it  promises  an  inheritance,  is  simi- 
lar to  a  testament;  and  its  similarity 
extends,  not  only  to  its  conveying  an 
inheritance,  but  also  to  its  requiring 
the  event  of  death  in  order  to  bo  valid. 
—  For  where  a  testament  is;  strictly,  a 
covenant;  and  here,  that  particular 
kind  of  covenant  denominated  a  tes- 
tament, a  last  will.  —  The  transition 
from  speaking  of  a  covenant  to  the 
thought  of  a  testament  was  easy  and 
perfectly  natural,  since,  in  tho  Greek 
language,  tho  same  word  which  is 
translated  ccvenant  signifies  also  a  tes- 
tcmcnt.     It  had  a  more  comprehensive 


meaning  than  the  word  covenant  with 
us;  and  this  additional  signification  is 
here  naturally  availed  of  for  illustra- 
tion, as  coinciding  with  the  view  that 
death,  on  the  part  of  Christ,  was  neces- 
sary to  tho  validity  of  tho  new  cove- 
nant. II  There  must  also  of  7iecessity 
be  the  death  <f  the  testator.  Tho  death 
of  the  testator  is  indispensable  to  tho 
validity  of  a  testament;  mure  than 
this,  agreeably  to  the  expression  in 
the  original ;  the  death  of  the  testator 
must  be  adduced,  as  a  determined  fact. 

17.  For  a  testament  is  of  force  ajter 
men  are  dead;  more  literally,  a  testa- 
ment is  frm,  or  valid,  when  resting  on 
dead  persons;  that  is,  a  testament  re- 
quires death  as  a  basis  on  which  11=;  c^jn- 
firmation  rests:  so  long  as  the  testator 
is  alive,  the  testament  has  no  force'.  — 
So  in  regard  to  this  new  covenant 
which  conveys  the  eternal  inheritance, 
and  in  that  particular  may  be  likened 
to  a  testament,  death  must  intervene 
in  order  that  it  may  be  valid.  —  It  is 
the  single  point  of  the  indispensable- 
ness  of  death  to  the  validity  of  this 
covenant  that  is  here  had  in  view;  the 
resemblance  to  a  human  testament 
docs  not  extend  to  the  point  that  tho 
testator  himself  must  become  a  dead 
person.  In  point  of  fact,  Christ,  on 
whose  death  the  validity  of  the  new 
covenant  is  based,  did  not  yiekl  him- 
self to  death  in  the  capacity  of  the 
maker  of  the  covenant,  the  testator, 
but  as  the  sacrificial  victim  by  whoso 
death  the  covenant  was  ratified.  —  In 
comparisons  and  similitudes  generally, 
wo  do  not  seek  for  resemblance  at  all 
points,  butonlj'  in  regard  to  tho  rpecial 
point  in  hand;  other  resemblances  be- 
ing passed  over,  and  dissimilarities  not 
being  taken  into  the  account. 

18.  Whereupon;  more  correctly, 
Whc7ice;  that  is,  since  a  testament, 
or,  more  correctly,  according  to  the 
original,  a  covenant,  requires  death  as 
a  Condition  of  its  validity. — In  the 


lU 


HEBREWS. 


neither  the  first  testament  was  dedicated  without  blood. 
^^  For  when  Moses  had  spoken  every  precept  to  all  the  peo- 
ple according  to  the  law,  he  took  the  blood  of  calves  and 
of  goats,    with  water,  and  scarlet  wool,  and  hyssop,    and 

usage  of  the  Orienta,ls,  covenants  of 
special  importance,  and  requiring  spe- 
cial ratification,  were  confirmed  by 
tiie  slaj'ing  of  an  animal,  the  cutting 
of  the  carcass  into  two  parts,  and  the 
walking  of  the  contracting  parties  be- 
tween the  divided  parts.  Compare 
J  or.  sxxiv.  18-20.  This  ceremony 
signified  that  sliould  either  of  the 
parties  violate  the  contract  he  would 
bo  held  worthy  of  death.  So  common 
vpas  this  usage  that  the  expression  to 
cut  a  covenant  signified  to  make  a  cove- 
nant. II  Neither  the  first  testa.?nc7it,  etc. 
In, harmony  with  the  well  known  req- 
uisition of  death  for  the  ratification  of 
covenants,  even  the  first  testament, 
jnore  properly,  covenant,  by  which,  on 
condition  of  obedience,  the  Hebrew 
people  were  to  receive  as  an  inheritance 
the  land  of  Canaan,  with  kindred 
blessings,  temporal  and  spiritual,  which 
covenant,  therefore,  might  even  be 
regarded  as  of  a  testamentary  char- 
acter, this  first  covenant  was  not  con- 
firmed without  blood,  as  representing 
a  death  which  had  been  endured  for 
its  confirmation.  ||  Was  dedicated; 
more  corj'ectly,  was  consecrated,  made 
sacred,  confirmed  as  a  sacred  engage- 
ment, so  that  it  could  not  be  violated 
without  such  criminality  as  would  de- 
serve death;  in  other  words,  it  was 
solemnly  sanctioned  and  assented  to  as 
binding.  —  As  the  blessings  of  the 
Mosaic  covenant  were  viewed  in  the 
light  of  an  inheritance,  compare  Ex. 
xxxii.  13;  Deut.  i.  38;  xii.  10,  the 
resemblance  which  it  thus  bore  to  a 
testament  would  be  readily  seen,  and, 
in  addition  to  the  ordinary  requisition 
of  a  death  in  reference  to  covenants, 
would  suggest  a  resemblance,  also, 
between  it  and  a  testament,  in  the 
requisition  of  death  for  its  validity.  — 
It  may  bo  said  further,  that,  as  the  old 
covenant  was  a  foreshadowing  of  the 
new,  tlie  old  required  blood,  indicating 
death,  for  its  ratification,  as  foreshow- 
ing THE  DEATH  which  would  be  re- 
quired for  ratifying  the  new. 


10.    For  when  Moses  had  spoken  every 
precept.     The  commandments  and  stat- 
utes comprised  in  chapters  20-23  of 
Exodus,  and  delivered  to  the  people  by 
Moses,  are  here  referred  to.     ||  Accord- 
ing to  the  law;  according  to  the  requi- 
sition that  Moses  should  communicate 
to  the  people  all  that  God  should  en- 
join on  them.     See  Ex.  xix.  I'J,  21, 
22;   xxi.   1;    xxiv.    3.      \\  He  took   the 
blood  of  calves  and  of  goats,  etc.     The 
transaction   referred  to  is  related  in 
Ex.  xxiv.  5-8.  —  The  statement  in  the 
epistle  is   more   particular  in  details 
than  in  Exodus,  and  was,  doubtless, 
derived  from  the  historical    accounts 
and  the  explanations  which  had  been 
handed  down  among  the  Hebrew  peo- 
ple. —  The  word  hero  translated  calves 
corresponds  to  oxen,   in  Ex.  xxiv.  5 ; 
that  is,  y-jung  bullocks.     In  addition  to 
the  sacrificing  of  bullocks,   the   bur7it 
offerings,    mentioned    in    Ex.    xxiv.    5 
were  probably  of  goats,  as  these  ani- 
mals wore  often  used  for  this  purpose. 
See  Lev.  i.   10;  iv.    24.      Water,  not 
mentioned  in  the   passage  of  Exodus 
referred  to,  was  probably,  as  on  other 
occasions^   Lev.    xiv.    5,  50,    mingled 
with  the   blood,  in  order   that   there 
might  be  a  sufiicieney  of  tlie  required 
liquid.     Water  was  also  used  in  the 
Mosaic  ceremonies  by  itself  as  a  cleans- 
ing element.     The  scarlet  wool  is  the 
same  as  is  simply  called  scarlet  in  the 
Old  Testament,  as  in  Lev.  xiv.  4,  6, 
51.     Josephus,  also,  the  Jewish  histo- 
rian, in  his  Antiquities,  iv.  4,  6,  em- 
ploys the  expression  scarlet  word  in  de- 
scribing the  materials  for  purification. 
It   was,    doubtless,    wool    dyed   witli 
scarlet,  or  purple.     A  quantity  of  this 
would  seem  to  have  been  attached  to 
a  bunch  of  hj-ssop,  for  the  purpose  of 
taking  up  tho  liquid  and  sprinkling 
it.  Lev.  xiv.  6,  7,  51.    Compare  Num. 
xix.  18;   Ex.  xii.  22.     As  the  use  of 
scarlet  wool  and  hyssop  was  so  com- 
mon in  purifications  prescribed  in  the 
Mosaic    ritual,    they   were    doubtless 
used  on  the  occasion  hero  referred  to, 


CHAPTER    IX. 


115 


sprinkled  both  the  book  and  all  the  people,  -"  saying,  This 
is  the  blood  of  the  testament  which  God  hath  enjoined  unto 
you.   -^  Moreover,  he  sprinkled  lilvewise  with  blood  both  the 


though  no  mention  is  made  of  this  in 
tho  account  gi\'en  in  Ex.  xxiv.  5-8. 
Earlier  religious  practices,  which  had 
originated  from  divine  direction,  were 
subsequently  sanctioned  and  incorpo- 
rated with  the  fiually  established  sys- 
tem of  ritual  solemnities;  so  that  the 
more  full  details  of  ceremonial  prac- 
tices in  tho  Mosaic  ritual  shed  liglit  on 
practices  at  a  time  before  that  ritual 
was  completely  formed  and  prescribed. 

—  Hyssop  was  sometimes  an  ingredi- 
ent in  a  purif^'ing  mixture,  as  in  Num. 
xix.  G;  and  sometimes  it  was  used, 
probably  in  the  stalk,  as  furnishing, 
besides  the  leaves,  a  convenient  handle 
for  taking  up  the  liquid  which  was  to 
be  sprinkled,  as  in  Num.  xix.  IS. — 
Mention  is  also  made  in  the  Old  Tes- 
tament of  cedar  w>od  in  connection 
with  hyssop,  as  in  Num.  xix.  G;  Lev. 
xiv.  G.  Probably  the  cedar  wood  was 
employed,  like  the  hyssop,  both  as  an 
ingredient  and  as  a  convenient  handle. 

—  The  combination  of  the  various  ar- 
ticles mentioned  in  this  lyth  verse 
evidently  present  the  twofold  idea  of 
expiation,  or  atonement,  for  sin,  and 
purification  from  it,  prefiguring  recon- 
ciliati'ni  with  (Tod  and  holiness  of  heart 
through  the  great  sacrifice.  —  1|  And 
spriyiJcled  both  the  book;  that  is,  the  roll, 
on  which,  according  to  Ex.  xxiv.  4, 
"  Moses  wrote  all  the  words  of  the 
Lord."  See,  also,  Ex.  xxiv.  7.  The 
circumstance  of  sprinkling  the  book, 
though  not  mentioned  in  Exodus, 
would  be  almost  a  matter  of  course, 
since  the  altar  also  was  on  this  occa- 
sion sprinkled  over  with  tho  bhjod. 
The  occasion  was  one  of  deep  solemni- 
ty, when  an  impression  was  t;)  be  made 
Concerning  tho  purity  of  God  and  of 
everything  connected  with  his  service, 
and  a  salutary  dread  was  to  bo  aw  ik- 
encd  of  incurring  his  displeasure. 
|l  And  all  the  people.  See  Ex.  xxiv.  8, 
"  Moses  took  the  blood  and  sprinkled 
it  on  the  people;  "  that  is,  on  such  of 
the  people  as  stood  sufficiently  near. 
They  represented  tho  people  generally, 
or  all  the  people. 


20.  Sayin'j,  This  is  the  blood  of  the 
testament,  etc. ;  more  correctly,  of  the 
covenant.  Ex.  xxiv.  8.  The  blood  of 
the  covenant  is  the  blood  by  moans  of 
which  the  covenant  was  confirmed. 

21.  Moreover,  he  sprinkled  with  blood 
both  the  tabernacle,  etc.  This  transac- 
tion occurred  at  a  ditferent  time  from 
that  mentioned  in  tho  19th  verse,  since 
tho  tabernacle  was  not  erected  till  a 
later  date;  the  command  for  building 
it  and  providing  its  furniture  being 
recorded  in  the  25th  chaijter  of  Exo- 
dus. Tlie  act  here  mentioned  is  com- 
monly believed  to  have  stood  con- 
nected with  the  command  in  Ex.  xl.  9, 
"  Thou  shalt  take  tho  anointing  oil, 
and  anoint  the  tabernacle  and  all  that 
is  therein,  and  shalt  hallow  it  and  all 
the  vessels  thereof;  and  it  shall  be 
holy."  No  mention,  however,  is  made 
in  this  command  of  sprinkimj  bl  >i:d 
on  the  tabernacle,  but  only  of  anoint- 
ing it  with  oil.  Still,  tho  sprinkling 
of  blood  may  have  been  a  part  of  the 
ceremony,  though  not  mentioned  in 
tho  recorded  command,  inasmuch  as  a 
similar  case  can  be  adduced.  For  in 
Ex.  xl.  12-15,  no  mention  is  made  of 
tho  sprinkling  of  blood  on  Aaron  and 
his  sons,  but  only  of  the  washing  with 
water  and  tho  anointing  as  preparatory 
to  their  performing  priestly  duties  in 
tho  tabernacle;  yet  in  Ex.  xxix.  20, 
21,  tho  sprinkling  of  blood  on  them, 
when  set  apart  to  the  priesthood,  was 
enjoined;  and  from  Lev.  viii.  24,  30, 
we  learn  that  Aaron  and  his  sons 
wore  sprinkled  with  blood  as  well  as 
anointed  with  oil.  It  is  altogether  rea- 
sonable, then,  that  tho  two  parts  of 
the  ceremony  were  performed  in  refer- 
enco  to  the  tabernacle,  as  well  as  to 
tho  priests,  though  tho  purpose  of  the 
epistle  required  only  tho  mention  cf 
the  use  of  blood.  The  knowledge  of 
tho  fact  that  blood  was  spri'.ikled  on 
the  tabernacle  and  its  utensils  may 
have  been  preserved  among  the  He- 
brews by  traditiim  from  age  to  ago,  so 
that  the  original  readers  of  the  epistle 
at  ouCo  acceded  to  the  statement.     Jo- 


116 


II  E  B 11  E  W  S . 


tabernacle,  and  all  the  vessels  of  the  miuistiy.     ^  And  al- 


Bephus,  also,  ia  his  Antiquities  of  the 
Jews,  iii.  8,  0,  reooids  it  as  a  histori- 
cal fact  that  iMoses  consecrated  "  the 
tabernacle  and  the  vessels  thereto  be- 
longing, both  with  oil  ....  and  with 
the  blood  of  bulls  and  of  rams."  — 
II  The  vessels  of  the  ministry;  the  uten- 
sils which  were  required  for  the  min- 
istrations in  the  tabernacle. 

22.  And  almost  all  thinys  are  by  the 
law  pur'jcd  with  blood.  The  requisition 
for  blood  in  cases  demanding  ceremo- 
nial purification  was  almost  universal. 
In  some  cases,  the  use  of  water  was 
sufficient,  Ex.  xix.  10;  Lev.  xv.  5-13, 
17;  xvi.  2G,  28;  and  in  some  the  use 
of  fire  and  of  water  was  enjoined. 
Num.  xxxi.  22-24.  But  in  almost  all 
cases,  the  blood  of  some  animal  was 
required  for  making  both  persons  and 
things  ceremonially  pure,  as  signify- 
ing, both  in  regard  to  persons  and  to 
things,  that  guilt,  real  and  ascribed, 
had  been  contracted  which  needed  ex- 
piation, and  that  God  now  looked  on 
them  with  favor,  reconciliation  having 
been  effected.  Compare  Lev.  xvi.  10, 
18,  20.  Persons  were  required  to  be, 
or  to  become,  ceremonially  pure,  so 
that  they  might  be  regarded  as  fit  to 
associate  with  the  people  and  partici- 
pate in  their  privileges  and  services; 
and  thin-js,  that  they  might  be  regarded 
as  fit  to  be  used,  both  on  the  ordinary 
occasions  of  life  and  in  the  sacred  ser- 
vice. II  Arid  without  shedding  of  blood 
is  no  remission;  that  is,  remission,  or 
forgiveness  of  sins  in  the  Jewish  cere- 
monial sense,  forgiveness  of  violations 
of  the  Mosaic  law,  or  of  failures  to 
obey  its  requisitions.  This  declara- 
tion, as  connected  with  the  preceding 
clause,  has  reference  to  the  Mosaic 
statutes  which  regulated  the  Jewish 
commnuity,  and  does  not  imply  that 
the  blood-shedding  required  by  the 
Law  could  procure  forgiveness,  spirit- 
ually speaking,  a  forgiveness  suited  to 
genuine  penitence  towards  God  and 
Connected  with  eternal  life.  Indeed, 
it  is  a  main  point  in  this  part  of  the 
cpistlo  that  the  Mosaic  sacrifices  could 
not  thus  take  away  sin,  and  that  the 
death  of  Christ  was  requisite  for  that 
purpose.     Yet  the  shedding  of  blood 


in  the  Mosaic  sacrifices  was  a  constant 
inculcation  of  the  great  principle  that 
an  expiatory  sacrifice  was  required  for 
taking  away  the  guilt  which  the  holy 
law  of  God,  binding  on  men  univer- 
sally, has  connected  with  sin.  —  The 
Jews  had  been  separated  from  all  other 
people  and  brought  into  a  special  rela- 
tion to  God,  so  that  they  became,  in  a 
national  sense,  the  people  of  God,  a 
holy  people.  Standing  in  this  out- 
ward relation  to  God,  he  furnished 
them,  as  their  special  Ruler,  through 
Moses,  a  system  of  legislation,  having 
its  appropriate  recompenses ;  when  pre- 
cepts, or  laws,  were  violated,  the  per- 
son forfeited  the  favor  of  God,  the 
Ruler  of  the  nation,  and  his  standing 
in  the  community  of  God's  people,  and 
was  debarred  from  their  privileges;  or 
when,  through  any  circumstances,  he 
had  become  defiled  in  view  of  the  Law, 
and  therefore  unfit  to  be  continued  in 
favor  with  God  and  to  be  associating 
with  the  people,  lest  he  should  com- 
municate defilement  to  others,  he  was 
for  a  time  debarred  the  usual  privi- 
leges, and  was  required  to  observe 
certain  ceremonial  regulations  relative 
to  his  case.  Thus,  temporal  penalties 
were  afiixed  to  transgressions  and  de- 
linquencies; and,  when  the  prescribed 
ceremonies  for  purification  had  been 
observed,  he  was  restored  to  his  posi- 
tion. In  all  cases  of  pardonable  of- 
fence, pardon  and  restoration  to  the 
community  were  granted  in  connection 
with  the  sacrificing  of  animals  and 
with  prescribed  rites  of  purification, 
as  indicating  the  ill-desert  of  the  of- 
fender and  vindicating  the  honor  and 
purity  of  the  legal  system  under  which 
the  nation  was  placed  by  Jehovah  as 
its  Sovereign.  The  entire  Mosaic 
economy  was  doubtless  designed  to 
foreshadow  the  Christian  dispensation, 
under  which  forgiveness  of  sins,  as  in 
the  sight  of  God,  and  the  purification 
of  the  soul  from  their  defilement,  were 
to  be  bestowed  on  the  truly  penitent 
through  the  sacrifice  of  Christ.  If, 
indeed,  a  person  had  a  true  sense  of 
sin  as  committed  against  God,  and  were 
heartily  penitent  for  it,  as  doubtless 
was  the  case   in  many  instances,   he 


CHAPTER    IX, 


117 


most  all  things  are  by  the  law  purged  with  blood ;  and 
"without  shetlding  of  blood  is  no  remission. 

^  It  was  therelbre  necessary  that  the  patterns  of  things 
in  the  heavens  should  be  purilied  with  these  ;  but  the  heav- 


would  of  course  receive  forgiveness 
bojond  that  provided  for  in  the  Mosa- 
ic law;  but  it  would  not  be  bestowed 
through  the  virtue  of  the  Mosaic  sac- 
rifices and  ceremonies  :  a  remission  of 
oil'ences  against  that  Law,  procured 
through  the  appointed  observances,  did 
n  )t  carry  with  it  forgiveness  of  of- 
fences as  committed  against  God,  the 
uuiversal  Ruler.  Thus  the  Jewish 
economy  had  reference  to  externals; 
it  was  iieshly,  outward;  and  though  it 
gave  a  vast  amount  of  instruetiou,  and 
amply  revealed  the  pardoning  mercy 
of  (iod,  and  led  many  to  true  piety, 
yet  it  was  mainly  external,  and  pre- 
paratory, by  its  emblems  and  shadows, 
to  a  corresponding  spiritual  dispensa- 
tion, that  of  Jesus  Christ,  designed  for 
the  human  race  at  large,  and  disclosing 
the  true  method  of  the  forgiveness  of 
sins,  as  against  God,  and  of  a  sinner's 
becoming  fit  to  have  a  place,  on  earth 
and  in  heaven,  among  the  inwardly 
holy  people  of  God.  The  Mosaic  sys- 
tem of  sacrifices  and  purifications  was 
admirably  fitted  to  prepare  a  reflect- 
ing Jew  to  receive  the  great  truth  that 
"  it  behooved  Christ  to  suSer  and  to  rise 
from  the  dead,  and  that  repentance 
and  remission  of  sins  should  be  preached 
in  his  name  among  all  nations."  Luke 
xxiv.  46,  47.  Compare  Is.  liii.  8-11; 
IPet.  i.  18-22;   ii.  24. 

23.  While,  then,  both  the  old  cove- 
nant and  the  new  required  death  as 
necessary  to  their  ratification,  the  ne- 
cessity in  the  case  of  the  old  covenant 
was  fully  met  by  the  sacrificing  of  an- 
imals, since  it  was  only  an  earthly 
sanctuary,  the  faint  copy  of  the  heav- 
enly, whoso  privileges  were  to  be  se- 
cured by  this  covenant;  but  in  the 
case  of  the  new  covenant,  as  it  was 
the  heavenly  sanctuary  whose  privi- 
leges were  to  be  secured,  a  sacrifice 
inoro  uoble  and  precious  was  required. 
—  It  u>as  therefore  7iecessary,  eto.  The 
necessity  here  afiirmcd  arises  from 
what  has  already  been  maintained  in 


verses  16  and  17,  namely,  that  such 
covenants  as  are  hero  the  subjects  of 
treatment  require  death  as  the  basis 
of  their  confirmation.  ||  That  the  pa! - 
terns  of  thtnys  in  the  heavens.  Tuo 
word  pitterns  does  not  well  represent 
the  original  term,  which  is  here  sigaifi- 
cant,  nut  of  models,  but  of  copies,  or 
representations.  The  Mosaic  taber- 
nacle is  meant,  viewed  as  a  counter- 
part, or  copy,  of  the  tabernacle  in 
hea^'cn,  the  structure  presented  to  the 
mind  of  Moses,  according  to  the  view 
given  in  viii.  2.  Thinys  in  the  heavens; 
the  heavenly  tabernacle.  ||  Should  be 
purified.  A  proper  apprehension  of 
the  idea  intended  by  this  expression 
may  be  obtained  by  considering  the 
directions  given  in  Lev.  xvi.  10,  18- 
20.  From  these  verses  it  appears  that 
on  the  annual  day  of  atonement  for 
the  nation  certain  rites  indicative  of 
reconciliation  and  of  purification  were 
performed  in  reference  to  the  holr/ 
place,  the  tabernacle,  and  the  altar,  as 
well  as  certain  rites  in  reference  to  the 
people  themselves.  The  high-priest 
was  by  these  rites  to  "  make  an  atone- 
ment for  the  holy  place,  because  of  the 
uncleauness  of  the  children  of  Israel, 
and  because  of  their  transgressions  in 
all  their  sins;  and  so  shall  he  do  for 
the  tabernacle  of  the  congregation 
that  remaineth  among  them  in  the 
midst  of  their  uncleanness."  He  was 
to  "go  out  unto  the  altar  that  is  be- 
fore the  Lord,  and  make  an  atonement 
for  it;  "  ho  was  to  "  sprinkle  the  blood 
upon  it,  and  cleanse  it  and  hallow  it 
from  the  uncleanness  of  the  children 
of  Israel,"  and  was  to  "  reconcile  the 
holy  place."  In  addition  to  this  pas- 
sage, it  is  important  to  consider  the 
statement  in  Lev.  viii.  15,  19,  24,  of 
acts  in  connection  with  the  consecra- 
tion of  Aaron  and  his  sons  to  the 
priesthood.  Moses  is  there  said  to 
have  taken  the  blood  of  a  sacrificed 
buUock  and  with  it  to  have  purified 
the  altar  and  sanctified  it.  —  The  Jewish 


118 


HEBREWS. 


enly  things  themselves  with  better  sacnfiees  than  these. 
^*  For  Christ  is  not  entered  into  the  holy  places  made  with 
hands,  wJiich  are  the  figures  of  the  true  ;  but  into  heaven 


tabernacle  and  all  its  appurtenances 
were  regarded  as  contracting  impurity 
by  the  presence  and  contact  of  the 
worshippers,  who  were  sinners  and, 
more  or  loss,  in  a  state  of  ceremonial 
defilement,  and  who,  of  course,  com- 
municated their  defilement  to  every- 
thing with  which  they  came  into  con- 
nection; purification  was,  therefore, 
necessary  for  the  taboruacle  and  its 
furniture. — The  tabernacle  was  also, 
emblematically,  the  abode  of  God; 
and,  therefore,  whatever  defilement  it 
should  have  contracted  by  the  presence 
and  contact  of  the  worshippers  must 
be  cleansed  away,  and  a  state  of  purity 
be  maintained  becoming  the  reverence 
due  to  the  infinitely  Holy  One  who 
condescended  to  make  it  his  earthly 
dwelling.  Also,  as  being  resorted  to 
by  sinful  men,  from  whom  it  contracted 
defilement,  it  was  regarded  with  dis- 
pleasure on  the  part  of  God;  conse- 
quently, reconciliation  must  be  ef- 
fected in  reference  to  it,  or,  which  is 
the  same  thing,  atonement  must  be 
made  for  it.  The  same  may  be  said 
of  the  altar  and  all  things  pertaining 
to  the  tabernacle.  —  Moreover,  a  de- 
filed thing  was  not  legally  in  a  condi- 
tion to  be  used  by  the  Jews;  even  the 
tabernilcle,  then,  must  be  purified  in 
order  to  be  made  suitable  for  them  to 
resort  to  for  the  service  of  God,  and  in 
order  for  them  to  partake  of  the  priv- 
ileges and  blessings  connected  with  it. 
The  several  ideas,  thus  presented,  are 
contained  in  the  word  purified  as  ap- 
plied to  the  earthly  tabernacle.  Ac- 
cess to  this,  which  was  so  important 
and  desirable,  required  legal  purity 
not  only  in  the  persons  but  also  in  the 
tabernacle  itself.  — 1|  Wilh  these;  by 
means  of  these  sacrificed  animals.  ||  But 
the  heavenly  things  themselves ;  that  is, 
the  heavenly  tabernacle ;  the  heavenly 
sanctuary,  as  mentally  conceived  of; 
in  other  words,  heaven  itself.  —  The 
heavenly  thitvjs  did  nut,  indeed,  need  to 
be  purified,  as  if  they  had  become  de- 
filed; but  as  the  earthly  copy  of  the 
heavenly  tabernacle  was,  by  purifica- 


tion, ?nade  acce:;siblc,  so  tliis  indirect 
sense  of  the  yjord.  purified  was  applica- 
ble to  the  h'avenly ;  that  is,  the  hjav- 
ealy  tabernacle  was  made  <icccssiile  to 
us,  we  obtain  access  to  the  huave.dy 
and  participate  in  its  blessin-js.  ||  Vvith 
bttlcr  sacrifices  than  these.  The  pliu'al 
number  is  liero  used,  not  with  any 
special  signiiicancy,  but  in  a  general 
and  colloquial  sense  as  sugge-ited  by 
the  many  and  repeated  saciifiees  rela- 
tive to  the  earthly  tdbcrnacle  find  its 
service.  The  main  idea  is  contained 
in  the  word  better.  The  one  sacrifice 
of  Chri?t  himself  is  here  intended,  by 
the  efiQcacy  of  which  we  obtain  access 
to  God  and  access  to  heaven,  just  as 
by  the  inferior  sacrifices  access  was 
obtained  to  the  earthly  sanctuary  and 
to  God  who  manifested  himself  there. 
Christ's  sacrifice  was  inconceivably  su- 
perior to  those  of  animals,  in  conse- 
quonco  of  his  personal  excellence  and 
dignity  and  its  consequent  efficacy. 
Compare  verses  13  and  14. 

24.  For  Christ  is  not  entered,  etc. 
The  necessity  for  a  more  excellent  sac- 
rifice than  that  of  animals  in  order  to 
procure  for  us  access  to  the  heavenly 
sanctuary,  is  fully  met  by  the  oifering 
which  Christ  has  presented;  far  not 
into  the  earthly  holy  of  holies  built 
by  human  hands,  which  was  only  the 
representation,  or  resemblance,  of  the 
heavenly,  did  Christ  enter,  but  into 
heaven  it:3clf,  there  to  appear  in  the 
presence  of  God  in  our  beiialf.  The 
sacrifice  of  himself  was  reriuisite,  that 
access  to  the  true  holy  of  holies,  the 
heavenly  abode  of  God,  might  be 
granted  to  us;  with  his  own  sacrificial 
blood  he  entered,  and  it  avails.  ||  Into 
the  holy  places.  The  original  term  is 
significant  of  the  holy  of  holies,  or  the 
most  holy  apartment.  ||  Made  with 
hands;  erected  by  men's  hands,  as  was 
the  most  holy  apartment  of  the  Jew- 
ish tabernacle.  ||  Figures  of  the  true; 
mere  correspondences,  or  likenesses, 
of  the  true.  The  most  holy  apartment 
in  the  earthly  tabernacle  was  but  a  fig- 
ure  of  the   heavenly  holy  of  holies. 


-CHAPTER    IX. 


119 


itself,  now  to  appear  in  the  presence  of  God  for  us.  ^  Nor 
yet  that  he  should  offer  himself  often,  as  the  hiii^h-pricst 
entereth  into  the  holy  place  every  year  with  blood  of  others  ; 
^*^for  then  must  he  often  have  suffered  since  the  foundation 
of  the  world  :  but  now  once  in  the  end  of  the  world  hath  he 
appeared  to  put  away  sin  by  the  sacrifice  of  himself. 


See  note  on  the  word  patterns  in  verse 
23.  The  earthly  holy  of  holies  in  the 
Jewish  tabernacle,  in  which  apartment 
the  Lord  specially  manifested  iiimself, 
was  an  emblem  of  the  true  abode  of 
God;  that  is,  of  heaven.  —  As  the 
Jewish  high-priest  appeared,  on  the 
annual  day  of  atonement,  in  the  most 
holy  apartment  of  the  tabernacle,  with 
the  blood  of  a  sacrifice,  to  procure 
forgiveness  and  divine  favor  for  the 
nation,  so  Christ  entered  into  heaven 
itself,  in  the  very  presence  of  God, 
with  the  blood  of  his  more  excellent 
sacrifice  iu  behalf  of  his  followers. 

25.  Nor  yet  that  he  shoxdd  often  offer 
himself;  more  correctly,  But  7iot  that  he 
should  often  offer  himself.  An  addi- 
tional contrast  is  here  presented.  It 
had  j  ust  been  stated  that  Christ  entered 
not  into  the  earthly  most  holy  place, 
but,  in  contrast  with  the  Jewish  high- 
priest,  into  Leaven  itself;  it  is  now 
declared,  in  further  contrast,  that 
Christ  entered  into  heaven,  not  that  he 
might  come  back  and  then  again  oSer 
himself  and  again  enter  in,  and  thus 
might  often,  time  after  time,  offer  up 
himself  and  repeatedly  present  his 
sacrificial  blood,  as  the  Jewish  high- 
priest  entered  the  earthly  holy  of 
holies  year  by  year  with  blood  of  others ; 
that  is,  with  blood  not  his  own,  but  of 
the  sacrificed  animals. 

2G.  For  then  must  he  often  have  suf- 
fered since  the  foundation  of  the  world; 
for,  were  it  otherwise,  were  it  neces- 
sary for  him  to  repeat  this  offering, 
then,  since  access  to  the  heavenly 
sanctuary  could  be  procured  only 
through  the  offering  of  his  blood,  it 
would  have  been  necessary  for  him  to 
have  suffered  death  frequently  since 
the  foundation  of  the  world.  This, 
however,  would  bo  contrary  to  the  ap- 
pointment of  God  respecting  death, 
lamcly,  that  man  is  to  die  but  once; 


an  appointment  applicable  to  Christ, 
inasmuch  as  he  was  "made  lilie  unto 
his  brethren,"  ii.  17;  it  would  also  be 
inconsistent  with  the  inestimable  value 
of  Christ's  sacrificial  death. — It  is 
obviously  the  sentiment  of  this  pas- 
sage, that  forgiveness  of  sins  in  the 
sight  of  God  has  its  ground  iu  the 
de.th  of  Christ;  for  why,  otherwise, 
should  that  death  be  needed  from  the 
foundation  of  the  world  ?  The  sins  of 
the  earliest  of  men  required,  for  their 
forgiveness,  this  death,  as  well  as  the 
sins  of  the  age  when  Christ  actually 
suffered,  and  of  succeeding  ages.  Com- 
pare verse  15. —  In  contrast  with  the 
appearing  of  the  high-priest  year  after 
year  in  the  holy  of  holies  with  the 
blood  of  a  sacrificed  animal  for  atone- 
ment, Christ  has  now,  at  the  end  of 
the  Mosaic  period,  made  his  appear- 
ance once  for  all  time  iu  order  to  re- 
move, to  set  aside,  by  his  sacrifice,  the 
condemnation  of  sin.  ||  Once;  that 
is,  once  forever.  His  offering  did  not 
need  repetition;  such  was  its  inherent 
value,  and  such  its  acoeptableness,  it 
was  adequate  for  the  expiation  of  sin 
from  the  foundation  of  the  world 
through  all  subsequent  time.  |{  In  the 
end  of  the  world.  This  was  a  Jewish 
phrase,  signifying  the  end  of  the  ante- 
Messianic  period  of  time.  The  pre- 
dicted coming  of  the  Messiah  was  to 
end  the  then  existing  world,  or  order  of 
things,  and  to  introduce  the  world  to 
come,  or  the  new  order  of  things. 
Compare  the  notes  on  i.  2;  ii.  5;  vi. 
5.  11  To  put  away  sin,  etc.  The  de- 
sign of  Christ's  appearing  among  men 
was,  to  set  sin  aside,  to  annul  its  power, 
and  to  deliver  men,  through  his  expi- 
atory sacrifice,  from  the  condemuatioa 
and  puuishment  duo  to  it. 

27,  28.  As  illustrating,  by  a  paral- 
lel case,  the  idea  that  Christ's  sacrifice 
was  not  to  be  repeated,  the  divine  ap- 


120  II  E  B  R  E  \Y  S  . 

^Aud    as   it    is    appointed    unto    men   once    to    die, 

but  after  this  the  judgment:  ^  so  Christ  was  once  oiiered 

pointment  of  death  to  be  once  endured  this  passage  that  death  closes  the  scene 

by  men  is  produced.  —  Death  is  to  be  of  human   probation;    judgment   fol- 

undergono  but  once;   after  that  comes  lows  death,  and  the  judgment  is  final, 

judgment,    not    repeated    death ;    so  Compare  John  v.  28,  2'J ;    Matt.  xxv. 

Christ  was  to  bo  offered  but  once,  and  46. 

when  he  appears  a  second  time,  he  28.  So  Christ  was  once  offered  to  bear 
will  come,  not  again  to  bear  the  load  the  sins  of  many;  so  Christ  was  once, 
of  sin,  but  to  consummate  the  salva-  without  the  necessity,  or  the  liability, 
tion  of  those  who  expectantly  look  for  of  repetition,  offered  up  to  boar  the 
him.  —  As  it  is  appointed  unto  men  once  sins  of  men  and  suffer  in  their  stead,  1 
to  die.  See  Gen.  iii.  10,  "  Dust  thou  Pet.  ii.  24;  iii.  18,  their  sins  being 
art,  and  unto  dust  shall  thou  return."  considered  as  laid  on  him,  in  corre- 
—  Once;  once  only.  ||  And  after  this  spondence  with  the  idea  that  when  an 
the  judgment;  after  this  is  judgmeiit,  animal  was  sacrificed  as  a  sin  offering, 
a  judicial  decision  concerning  men.  the  sins  of  the  person  concerned  were 
Ihi^  judgment  may  mean  the  judicial  emblematically,  by  laying  his  hand  on 
decision  formed  at  the  close  of  a  man's  the  head  of  the  animal,  laid  upon  the 
earthly  career,  the  materials  for  such  animal,  which  was  in  consequence  slain 
a  decision  being  then  completed;  it  in  his  behalf.  Lev.  iv.  4,  15,  24,  29. 
may  mean  judgment  at  the  last  day.  This  was  in  correspondence,  also,  with 
John  V.  23,  29;  Matt.  xxv.  31-4G;  2  the  representation  that  the  sins  of  the 
Cor.  V.  10,  the  interval  between  death  Jewish  pej)ple  were,  on  the  annual 
and  that  judgment  not  needing,  for  the  day  of  atonement,  laid  on  the  head  of 
purpose  of  the  statement,  to  be  taken  an  appointed  animal  and  were  borne 
into  account.  The  idea  is,  Death  is  to  away  by  him.  Lev.  xvi.  21,  22. 
take  place  but  once;  it  is  not  to  be  re-  Compare  John  i.  29;  Gal.  iii.  13;  Is. 
peated,  but  after  death  men  are  to  be  liii.  4-G,  12.  In  the  expression,  sins 
judged,  and  the  everlasting  results  of  of  many,  reference  is  had  to  Is.  liii.  12, 
that  judgment,  vi.  2,  are  to  be  entered  And  he  bare  the  sins  of  many  ;  the 
on. — The  judgment  here  meant  may  many  being  the  vast  multitude  that 
be  a  favorable,  or  an  unfavorable,  one ;  will  actually  receive  salvation  through 
this  depends  on  the  spiritual  character  Christ.  In  some  passages  we  read  that 
and  state  of  the  persons  judged;  but  Christ  died  for  all,  ii.  9;  2  Cor.  v.  14; 
whether  favorable  or  unfavorable,  men  that  he  is  the  propitiation  for  the  sins 
die  but  once  in  order  to  meet  it. —  of  the  ivhole  world,  1  John  ii.  2;  that 
The  cases  of  persons,  like  Lazarus,  God  so  loved  the  world  that  he  gave 
raised  from  the  dead  and  afterwards  his  only  begotten  Son  that  whosoever 
dying  again,  form  no  objection  to  this  believeth  in  him  should  not  perish, 
statement,  since  such  cases  were  clear-  but  have  everlasting  life.  The  dif- 
ly  miraculous  and  aside  from  the  gen-  ference  between  the  two  representa- 
cral  appointment. — The  mention,  in  tions  is  simply  this:  in  some  passages 
the  second  member  of  the  parallelism,  the  actual  result  of  the  death  of  Christ 
of  Christ's  appearing  for  salvation,  in  the  redemption  of  irZifuers  is  stated; 
favors  the  application  of  the  word  in  others,  the  design  of  the  death  of 
judgment  to  the  final  judgment,  since  Christ  is  had  in  view,  namely,  to  pro- 
the  day  of  judgment  and  the  final  rec-  vide  for  the  forgiveness  of  sins,  so  that 
ompenses  of  men  are  conjoined  in  the  no  one  might  be  lost  for  lack  of  pro- 
Scripture.  The  parallelism  scorns  to  vision,  but  that  all,  who  will,  may 
be  the  following  :  Men's  death  and  avail  themselves  of  the  provision  and 
consequent  judgment;  Christ's  being  bo  saved.  The  design  of  Christ's 
offered  up  and  his  subsequent  appear-  death  is  as  extensive  as  human  sinful- 
ing  to  consummate  the  salvation  of  his  ness,  inasmuch  as  it  contemplates,  not 
people. — It  is  obviously  involved  in  persons,   but  principles  of   the  divine 


CHAPTER  X 


121 


to  bear  the  sins  of  many  :  and  unto  them  that  look  for  him 
shall  he  appear  the  second  time  without  sin  unto  salvation. 

CHAPIER    X. 

^  For  the  law  having  a  shadow  of  good  things  to  come, 


government,  relative  to  the  salvation 
of  sinners;  as  to  its  actual  saving  re- 
sult, however,  it  embraces  only  those 
who  have  the  spirit  of  his  followers. 
II  A7id  unto  thcni  that  look  for  him,  etc. ; 
to  them  that  are  waiting  for  him,  ex- 
pecting him,  with  confidence  in  his 
promises.  Abiding  confidence  in  Christ 
and  expectation  of  his  coming  in  due 
time  to  bestow  the  consummation  of 
heavenly  bliss  are  contained  in  the 
term  here  rendered  look.  The  apostles 
and  other  early  followers  of  Christ 
ardently  cherished  this  confidence  in 
him  and  expectation  of  his  appearing 
a  second  time,  —  how  soon  was  not  re- 
vealed, —  for  consummating  his  re- 
deeming work.  See  Rom.  viii.  23; 
Phil.  iii.  20.  ||  Without  sin;  that  is, 
as  appears  from  the  first  clause  of  the 
verse,  without  bearing  sin ;  not  again 
to  bear  the  sins  of  many  and  suffer  in 
their  behalf.  ||  Unto  salvation  ;  for 
the  purpose  of  consummating  the  sal- 
vation of  his  followers.  Compare  1 
Tim.  vi.  14;  IJohu  iii.  2. 

CHAPTER  X.     1-18. 

Further  evidence  of  the  all-suffi- 
ciency of  Christ's  one  offering,  and  the 
consequent  superiority  of  his  minis- 
tration. —  The  Mosaic  law,  from  its 
very  design,  being  only  an  adumbra- 
tion, a,  foreshadowing,  of  the  good  things 
to  come,  is  necessarily  inadequate  to 
the  actual  procurement  of  those  bless- 
ings ;  it  cannot  carry  forward  to  per- 
fect expiation  and  perfect  bliss  those 
■who  come  year  after  year  to  its  re- 
peated sacrifices.  These  sacrifices,  so 
far  from  imparting  a  sense  of  forgive- 
ness and  acceptance  with  God,  renew 
tiie  remembrance  of  sins;  for  it  is  im- 
possible that  the  blood  of  mere  ani- 
mals should  take  away  sins.  Vs.  1-4. 
Hence,  Christ  came  and  offered  up 
11 


himself;  his  offering,  once  forever,  in 
accomplishment  of  God's  will  relative 
to  our  pardon  and  salvation,  was  ac- 
ceptable and  efficacious.     Vs.  5-10, 

The  all-sufficiency  of  his  offering 
appears,  also,  from  the  fact  that,  un- 
like the  Levitical  priests  who  are  day 
after  day  occupied  in  offering  up  the 
same  sacrifices  which  can  never  take 
away  sins,  Christ,  when  he  had  offered 
one  sacrifice  for  sins,  ascended  to  the 
right  hand  of  God,  awaiting  the  prom- 
ised subjection  of  all  things  to  himself; 
for  his  one  offering  is  ever  availing. 
Vs.  11-14.  To  the  completeness  of 
the  expiation  effected  by  it,  the  Holy 
Spirit,  also,  bears  witness  in  the  re- 
corded promises  of  the  new  covenant. 
Vs.  15-18. 

1.  For  the  law  having  a  shadow  of 
good  things  to  come.  The  necessity  and 
efficacy  of  the  death  of  Christ  for  re- 
demption from  sin  had  been  insisted 
on  in  ix.  15-28.  An  additional  proof 
of  the  inadequacy  of  the  animal  sac- 
rifices to  procure  this  redemption,  and 
consequently  of  the  necessity  of  the 
more  excellent  sacrifice  of  Christ,  is 
now  given.  It  is  only  the  offering 
which  Christ  has  once  for  all  presented 
that  can  avail,  since  only  that  fulfils 
the  will  of  God:  the  Law  could  not 
procure  perfect  expiation;  for  it  had 
only  a  shadow  of  the  good  things  which 
were  to  come,  not  a  real,  or  perfect, 
representation  of  those  things.  It 
furnished  only  dim  resemblances  of 
tho  heavenly  good  things  which  were 
to  bo  bestowed  on  the  truly  sanctified 
and  accepted  people  of  God.  It  served 
to  cherish  desire  and  expectation  rela- 
tive to  spiritual  and  eternal  good;  but 
did  not  provide  for  and  bestow  that 
good,  nor  even  give  a  clearrepreseuta- 
tiuu  of  it.  Tho  forgiveness  wliich  it 
provided  for  was  of  offences  against 
its  own  statutes;  a  forgiveness  which 


122 


HEBREWS 


and  not  the  very  image  of  the  things,  can  never  with  those 
sacrifices,  which  they  offered  year  by  j'ear  continually, 
make  the  comers  thereunto  perfect.     ^  For  then  would  they 


removed  only  the  forfeiture  of  good 
standing  in  the  Jewish  community  and 
restored  a  person  to  its  advantages, 
but  did  not  furnish  a  spiritual  accept- 
ance with  God.  The  purification  which 
it  provided  for  was  from  external  and 
ceremonial  defilement;  it  did  not  re- 
move the  defilement  of  sin  against 
God,  nor  the  dread,  which  conscience 
would  inspire,  of  future  retribution. 
In  like  manner,  the  most  sacred  apart- 
ment of  the  tabernacle,  in  which  God 
visibly  manifested  himself  as  ready  to 
be  reconciled,  was  but  a  faint  resem- 
blance of  heaven,  where  God  dwells  in 
his  holiness  and  grace,  ready  to  wel- 
come his  children  to  the  throne  of 
mercy  and  to  immortal  bliss.  —  The 
Law,  being  thus  only  a  system  of 
shadows  of  the  good  things  to  come, 
can  never,  with  its  repetition  year  by 
year  of  the  same  sacrifices,  furnish  a 
complete  expiation  for  those  who  come 
to  its  appointed  services.  Its  nature 
and  design  did  not  embrace  a  comj^lete 
expiation  and  spiritual  acceptance  with 
God;  and  it  could  not  bestow  benefits 
for  which  it  was  not  designed.  Its  re- 
peated sacrifices,  adapted  to  a  typical 
dispensation,  could  not  procure  the 
transcendent  spiritual  blessings  which 
God  had  purposed  to  bestow.  It  only 
shadowed  forth  these  blessings.  —  The 
good  things  to  come  are  the  blessings 
which  were  to  be  bestowed  when  the 
fulness  of  time.  Gal.  iv.  4,  should 
haee  arrived;  namely,  pardon  of  sin, 
access  to  God  as  reconciled  to  us,  free- 
dom from  an  accusing  conscience  and 
from  dread  of  the  just  penalty  of  sin, 
deliverance  from  the  defiling  and  en- 
slaving power  of  sin,  admission  into 
heaven ;  in  short,  eternal  redemption,  as 
in  ix.  12.  II  Not  the  very  image  of  the 
things.  As  an  image  of  an  object  is  a 
well-defined  and  perfect  representation 
of  it,  the  difference  here  intended  be- 
tween a  shadow  and  an  image  is  that 
between  a  mere  shadowy,  dark,  im- 
perfect representation,  and  a  clear, 
perfect  representation.  The  Mosaic 
law  furnished  only  a  dim,  poorly-de- 


fined shadow;  it  could  not  give  a  well- 
wrought  and  complete  image.  The 
spiritual  and  eternal  benefits  which 
God  designed  for  his  true  people  were 
only  dimly  shadowed  forth  by  the 
Law;  it  was  reserved  for  Christ  to 
disclose  them  with  the  clearness,  ful- 
ness, and  impressiveness  which  charac- 
terize a  good  image  of  an  attractive 
object.  —  Compare  1  Cor.  ii.  9,  10, 
"  Eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of 
man,  the  things  which  God  hath  pro- 
pared  for  them  that  love  him.  But 
God  hath  revealed  them  unto  us," 
disciples  of  Christ,  "  by  his  Spirit." 
—  II  Can  never  with  those  sacrifices,  etc. ; 
more  properly,  with  the  same  sacrifices. 
The  Mosaic  law,  being  designed  merely 
to  foreshadow  the  future  good,  can 
never  by  the  repetition,  year  by  year, 
of  the  same  sacrifices  which  the  priests 
continually  offer,  make  perfect  those 
who  come  to  the  altar  of  sacrifice; 
that  is,  cannot  make  them  perfect  in 
respect  to  expiation,  cannot  secure  for 
them  completeness  of  pardon  and  a 
sense  of  reconciliation  with  God.  It 
must  still  leave  the  sins  of  the  wor- 
shippers without  an  adequate  expia- 
tion; it  must  still  leave  the  conscience 
burdened  with  a  sense  of  guilt  and 
with  dread  of  a  righteous  punishment. 
The  repetition  of  the  sacrifices  adds 
nothing  to  their  efiicacj^;  but  rather 
shows  their  inherent  inefficacy  to  pro- 
cure spiritual  and  eternal  good.  — 
Which  they  offered;  which  the  high- 
priests  offered.  —  Year  by  year.  Ref- 
erence is  had  to  the  annual  day  of 
atonement  for  the  nation,  as  prescribed 
in  the  16th  chapter  of  Leviticus.  — 
The  comers  thereunto  were  the  people 
in  attendance  on  tlie  occasion,  observ- 
ing the  appointed  rites,  as  performed 
by  the  priests,  for  purifying  the  nation 
and  averting  the  displeasure  of  God 
their  King.  —  Can  never  make  the 
comers  thereunto  perfect.  The  idea  here 
is  the  same  as  in  is.  9,  "  Sacrifices, 
that  could  not  make  the  worshipper 
perfect,  as  pertaining  to  the  conscience." 


CHAPTER    X. 


123 


not  have  ceased  to  be  offered?  because  that  the  worship- 
pers once  purged  should  ha\'e  had  no  more  conscience  of 
sins.  ^  But  in  those  sacrijices  there  is  a  remembrance  again 
made  of  sins  every  year.     *  For  it  is  not  possible  that  the 


2.  For  then  would  they  not  have 
ceased  to  be  offered?  If  those  sacri- 
fices could  procure  a  perfect  expiation, 
tliey  would  not  need  to  be  repeated, 
they  would  have  ceased  to  bo  offered ; 
so  that  the  very  repetition  of  the  sac- 
rifices shows  their  inadequacy  to  pro- 
cure a  perfect  expiation.  ||  Because 
that  the  worshippers  once  purged,  etc. ; 
because  the  worshippers,  being  onco 
cleansed  from  the.  defilement  of  sin 
and  freed  from  conscious  guilt,  would 
have  Lad  no  longer  a  painful  sense  of 
being  under  the  condemning  and  defil- 
ing power  of  their  sins.  If  they  had 
become  really  purified  from  sin  and 
been  brought  into  true  reconciliation 
with  God,  they  would  have  hiid  an 
abiding  sense  of  freedom  from  the  de- 
filement of  sin  and  a  sense  of  their 
acceptance  with  God.  Their  sins  once 
fully  pardoned  would  not  have  been 
brought  up  anew  to  their  consciences 
as  needing  another  sacrifice  for  re- 
peated pardon ;  and  the  defilement  of 
sin  onco  really  removed,  they  would 
not  again  have  been  so  painfully  con- 
scious of  moral  pollution  as  to  need  a 
repeated  sacrificial  service  for  their 
cleansing.  —  The  resemblance  between 
the  view  suggested  by  this  verse  and 
that  ia  the  epistle  to  the  Romans  is 
obvious.  In  Romans,  v.  1,  2,  the 
apostle  says,  "  Being  justified  by  faith, 
we  have  peace  with  God  through  our 
Lord  Jesus  Christ;  by  whom,  also,  we 
have  access  by  faith  into  this  grace 
wherein  wo  stand,  and  rejoice  in  hope 
of  the  glory  of  God;  "  and  in  vi.  2,  6, 
"  How  shall  we  that  are  dead  to  sin  livo 
any  longer  therein?  ....  our  old  man  is 
crucified  with  Christ,  that  the  body  of 
sin  might  bo  destroyed,  that  henceforth 
we  should  not  serve  sin;  "  and  in  vi. 
12-14,  "  Let  not  sin  therefore  reign  in 
your  mortal  body  that  ye  should  obey 
it  ...  .  for  sin  shall  not  have  do- 
minion over  you ;  for  y&  are  not  under 
the  law,  but  under  grace;  "  likewise  in 
viii.  1,  "  There  is,  therefore,  now  no 
condemnation    to    them    that   are   in 


Christ  Jesus,  who  walk  not  after  the 
flesh,  but  after  tho  Spirit."  So  in  1 
Cor.  vi.  U-11,  after  mentioning  many 
classes  whose  sins  would  debar  them 
from  the  kingdom  of  God,  he  says, 
"  And  such  were  some  of  you;  but  ye 
are  washed,  but  ye  are  sanctified,  but 
yo  are  justified  in  the  name  of  the 
Lord  Jesus  and  by  the  Spirit  of  our 
God.  "  —  Our  Lord,  also,  said,  in  refer- 
ence to  tho  spiritual  cleansing  impart- 
ed to  his  disciples,  "Uo  that  is  washed 
[bathed]  needeth  not  save  to  wash  his 
feet,  but  is  clean  every  whit."  John 
xiii.  10.  —  This  deliverance  from  the 
conscious  power  of  sin  arises  from  the 
legitimate  and  designed  tendency  of 
the  death  of  Christ  as  procuring  par- 
don and  holiness.  When  this  tenden- 
cy is  counteracted  by  the  various  cir- 
cumstances which  may  draw  a  disciple 
of  Christ  into  sin,  so  that  he  becomes 
anew  painfully  conscious  of  his  need- 
ing repeated  pardon  and  deliverance 
from  guilt,  he  must  seek  this,  not  from 
a  new  sacrifice  in  his  behalf,  but 
from  a  renewed  application  for  mercy 
through  the  offering  of  Jesus  Christ 
once  for  all;  by  virtue  of  the  same 
sacrifice  through  which  ho  first  found 
peace  with  God. 

3.  But  in,  those  sacrifices  there  is  a 
remembrance  again,  etc.  But,  year  by 
year,  as  the  day  of  the  annual  atone- 
ment returns  and  the  prescribed  sacri- 
fices are  offered  for  tho  people,  the 
painful  consciousness  of  guilt  in  the 
sight  of  God  is  renewed.  These  sac- 
rifices have  not  procured  a  sense  of 
forgiveness  and  peace  of  conscience 
towards  God.  Every  year  renews  the 
painful  remembrance  of  sins  and  sense 
of  condemnation;  and  even  the  exter- 
nal, ceremonial  purification  endures 
only  for  a  year.  Tho  same  routine  of 
sacrifice  and  of  temporary  external 
absolution  has  to  bo  repeated  every 
year. 

4.  For  it  is  not  possible  that  the  blood 
of  bulls  and  of  goats  should  take  away 
sin.     Tho  expression  to  take  away  sins 


124 


HEBREWS 


blood  of  bulls  and  of  goats  should  take  away  sins.    ^  Where- 
fore when  he  cometh  into  the  world,  he  saith,  Sacrifice  and 


involves  the  thought  that  tho  sinner's 
liability  to  punishment  is  assumed  by 
one  who  is  not  himself  guiltj',  but  who 
suflfers  in  the  rofjm  of  the  guilty,  "the 
just  for  the  unjust,"  1  Pet.  iii.  18;  and 
it  is  thus  tal;en  away  from  the  sinner 
himself.  The  essential  idea  of  the 
phrase,  then,  is,  to  procure  pardon  of 
sins.  The  guilty  person  is  thus 
released  from  deserved  punishment 
through  the  sufferings  of  another, 
these  sufferings  answering  all  the  pur- 
poses of  law  and  justice  in  the  case. 
This  is  represented  to  us  by  the  figure 
of  sins  being  removed  fi'om  the  trans- 
gressor and  placed  upon  another,  who 
takes  them,  suffers  on  account  of  them, 
and  bears  them  away.  See  Is.  liii. 
4-6,  11,  12;  John  i.  29;  1  Pet.  ii.  24; 
iii.  18.  Compare  Lev.  xvi.  21,  22. 
Though  no  one's  sins  and  ill-desert  can 
be  actually  taken  by  another,  yet  the 
liability  to  a  penalty  can  be  transferred, 
and  as  a  result  of  such  transference, 
which  shall  put  transgression  to  the 
account  of  another,  the  transgressor 
may  be  released  from  deserved  pun- 
ishment; that  is,  may  be  pardoned.  — 
The  utter  inefficacy  of  the  ritual  sac- 
rifices to  make  expiation  for  sin  and 
to  relieve  tlie  conscience  towards  God 
results  from  the  very  nature  of  the 
case.  Irrational  and  perishable  ani- 
mals cannot  bo  an  adequate  substitute 
for  men,  so  that  men's  guilt,  or  liabil- 
ity to  condemnation  and  punisliment, 
may  be  transferred  to  them,  and  the 
death  of  the  animals  be  a  sufficient 
manifestation  of  tho  evil  nature  and 
ill-desert  of  sin  and  a  sufhcient  vindi- 
cation of  the  government  of  God ;  the 
sacrificial  death  of  mere  animals  can- 
not bo  an  adequate  counterpoise  to  the 
sins  of  men.  The  evil  nature  of  sin 
could  not  in  this  way  be  adequately 
shown  and  sufficiently  impressed  either 
on  human  sinners  or  on  holy  beings 
who  should  observe  tho  ways  of  God 
to  men  and  be  as  anxious  for  the  glory 
of  God  as  for  the  welfare  of  men.  — 
Irrational  animals  cannot  take  an  in- 
telligent and  voluntary  part  in  such  a 
transaction;  they  are  not  responsible 


agents,  and  have  no  consciousness  ei- 
ther of  guilt  or  of  innocence,  and  no 
sense  of  the  relation  which  a  boiag 
sustains  who  standa  in  the  place  of  a 
guilty  party  with  the  design  of  reliev- 
ing him  from  his  liability  to  suffering. 
The  utter  disparity,  also,  as  to  rational 
and  spiritual  nature,  as  to  rank  in  the 
scale  of  being,  and  as  to  capabitity  of 
good  desert,  shows  it  impossible  that 
mere  animals  should  bear  and  take 
away  the  sins  of  men;  for  no  just  pro- 
portion can  be  instituted  in  these  re- 
spects between  men  and  brutes;  and 
the  unintelligent,  involuntary  and 
merely  physical  sufferings  of  animals 
cannot  be  regarded .  as  sufficient  to 
avail  for  preventing  tho  sufferings  to 
which  men  have,  by  their  sins,  made 
themselves  liable.  A  substitute  must 
be,  at  least,  of  equal  nature  and  rank 
with  the  being  whose  place  he  takes 
and  whose  liability  he  assumes.  It 
seems,  also,  a  natural  demand  that  a 
substitute,  in  cases  of  offence  against 
lawful  authority,  should  sustain,  both 
by  his  nature  and  his  position,  an  in- 
timate relation  to  tho  sovereign  power 
which  has  been  disregarded  by  the  of- 
fenders: the  neaier  this  relation,  the 
more  effectual  the  substitution. 

5-7.  Wherefore,  etc.  Since  mere 
animals  cannot  take  away  sins,  so  that 
men  may  thereby  be  delivered  from 
eondemaatiou  and  stand  in  favor  with 
God,  Christ  came  in  order  to  accom- 
plish this  end.  ^  This  design  of  Christ 
to  take  away  sins,  to  make  a  complete 
expiation  for  them,  by  the  offering  up 
of  himself,  is  now  itlustrated  by  a 
passage  from  the  Old  Testament  which 
is  singularly  applicable  to  him.  ||  When 
he  cometh  into  the  world.  Christ  com- 
ing into  the  world,  setting  out,  as  it 
were,  on  his  mission  of  mercy,  as  sent 
by  the  Father,  i.  C;  John  vii.  28,  2^; 
viii.  16,  18,  is  represented  as  employ- 
ing the  language,  hero  quoted,  as  ex- 
pressive of  the  great  purpose  which 
actuated  him.  Whether  or  not,  after 
he  had  fully  entered  on  his  work,  he 
used  these  very  words  in  application  to 
himself,  or  whether  the  writer  employs 


CHAPTER    X 


125 


offering  tliou  wouldest  not,  but  a  body  hast  theu  prepared 
me  :  ^  in  burnt  offerings  and  sacrifices  for  sin  thou  hast  had 
no  pleasure.  ''  Then  said  I,  Lo,  I  come  (in  the  vokmie  of 
the  book  it  is  written  of  me)  to  do  thy  will,  O  God. 

®  Above  when  he  said,  Sacrifice  and  offering  and  burnt 
offerings  and  offering  for  sin  thou  wouldest  not,  neither 
hadst  pleasure  therein;  which  are  offered  by  the  law ;  ^then 
said  he,  Lo,  I  come  to  do  thy  will,  O  God.     He  taketh  away 


them  as  strikingly  significant  of  what 
Christ  declared  in  all  his  teachings,  in 
all  his  avowals  of  his  purpose,  and  in 
all  his  acts,  they  furnish  a  comprehen- 
sive and  affecting  exhibition  of  our 
Lord's  sentiments  and  design  in  coming 
into  the  world.  They  declare  his  de- 
sign to  do  what  God  would  accept  as 
an  expiation  for  sin,  the  Mosaic  sacri- 
fices not  being  acceptable  for  that  end. 
II  Sacrifice  and  offering  thou  wouldest 
not.  The  quotation  here  commencing 
is  from  Ps.  xl.  6-8.  ||  But  a  body  hast 
thou  prepared  me.  These  words  are  not 
in  the  original  psalm;  but  instead  of 
them  we  there  read,  "  Mine  ears  hast 
thou  opened;  "  that  is.  Thou  hast  made 
me  hear  so  as  to  understand;  Thou 
hast  taught  me.  The  quotation  in  the 
epistle  was  taken,  not  from  the  origi- 
nal Hebrew,  but,  as  are  the  quotations 
from  the  Old  Testament  generally  in 
this  epistle,  from  the  Greek  translation 
of  the  Hebrew  Scriptures,  with  which 
translation  the  writer  of  the  epistle 
was  familiar,  as  were  also  his  readers. 
Since  the  passage  is  produced,  not  so 
much  for  argument  from  Scripture  as 
for  illustrating  and  impressing  the  point 
in  hand,  and  as  furnishing  a  striking 
Coincidence  between  sacred  writ  and 
the  acts  of  Christ,  the  design  of  the 
writer  did  not  require  a  minute  con- 
formity to  the  original  Hebrew. 

7.  In  the  Volume  of  the  book.  These 
words  refer  to  the  manuscript  rolls  on 
which  the  various  parts  of  the  Scrip- 
tures were  written.  The  modern  form 
of  books  was  not  anciently  in  use. 
Hebrew  manuscripts  in  sheet-form  were 
rolled  up  around  a  wooden  rod,  which 
terminated  in  a  knob,  or  head;  and 
sufh  a  roll  was  sometimes  designated, 
as  is  the  case  here  in  the  original,  by 
a  word  signifying  a  small  head,  but 
11* 


translated  volume.  \\  It  is  xuritten  of 
vie.  From  the  point  of  time  at  which 
our  Lord  is  here  represented  as  using 
this  language,  namely,  at  his  coming 
into  the  world,  it  is  probable  that  the 
entire  series  of  prophecies  concerning 
him  in  the  Old  Testament  is  virtually 
here  intended,  not  merely  those  found 
in  the  portion  of  the  Old  Testament 
written  previously  to  the  psalm  from 
which  this  extract  was  made.  This 
view  harmonizes  with  our  Lord's  dec- 
laration in  Luke  xxiv.  44,  "  All  things 
must  be  fulfilled,  which  were  written 
in  the  law  of  Moses,  and  in  the  proph- 
ets, and  in  the  psalms,  concerning  mo." 
8.  The  writer  now  gives  a  comment 
on  the  passage  quoted,  to  show  how 
exactly  applicable  it  is  to  the  point  he 
is  treating  of,  namely,  the  utter  inef- 
ficacy  of  the  Mosaic  sacrifices  to  make 
such  an  expiation  for  sin  as  would  be 
acceptable  to  God,  and  on  the  other 
hand  the  perfect  acceptableness  of  the 
sacrifice  of  Christ  as  an  expiatory  of- 
fering. —  Above;  in  the- passage  above 
quoted.  ||  Which  are  offered  by  the 
law;  which  the  Mosaic  law  required 
to  be  ofi'ered :  a  clause  thrown  in  by 
the  writer  to  make  the  application  of 
the  passage  plain. 

'  9.  Then  said  he,  etc.  Having  ex- 
pressed his  sentiment  concerning  the 
sacrifices  prescribed  by  the  Law,  Christ 
then,  in  view  of  that  sentiment,  said, 
as  indicating  his  abiding  purpose,  / 
come  to  do  thy  will,  O  God.  I  am 
come,  in  the  body  which  thou  hast 
prepared  for  me,  to  do  what  thou  wilt 
accept.  —  By  his  coming  into  the  world 
Christ  has  declared  the  unacceptable- 
ness  of  the  legal  sacrifices,  and  his 
readiness  to  make  an  effectual  expia- 
tion by  the  offering  up  of  himself  ac- 
cording  to   the   will  of  God.  —  ||  J/« 


126 


HEBREWS 


the  first,  that  he  may  establish  the  second.  ^'^By  the  whicK 
will  we  are  sanctified  through  the  otiering  of  the  body  of 
Jesus  Christ  once  for  all. 

"  And  every  priest  standeth  daily  ministering  and  offering 
oftentimes  the  same  sacrifices,  whicli  can  never  take  awa}' 
sins  ;  ^  but  this  man,  after  he  had  offered  one  sacrifice  for 


taketh  away  the  first,  that  he  may  estab- 
lish the  second.  Continuing  the  com- 
ment on  the  quoted  passage,  the  writer 
says  that  Christ,  as  using  this  lan- 
guage, wholly  sets  aside  the  former 
part  of  the  declaration,  or  the  things 
first  mentioned,  namely,  the  appoint- 
ments of  the  Mosaic  law,  in  order  that 
he  may  establish  the  second  part  of 
the  declaration,  namely,  I  come  to  do 
thy  will;  this  will  of  God  being,  ac- 
cording to  the  10th  verse,  that  Christ 
should  offer  up  himself  as  an  expia- 
tory sacrifice. 

10.  By  the  which  will;  by  which  will 
of  God  accomplished  in  Christ's  laying 
down  his  life.  ||  We  are  sanctified ;  we 
are  redeemed  from  the  condemnation 
and  defilement  of  sin.  Compare  ii. 
11.  II  Through  the  offering  of  the  body 
of  Jesus  Christ.  The  body  of  Christ  is 
here  specially  mentioned  in  order  to 
maintain  harmony  with  the  quotation 
just  employed,  in  which  the  expres- 
sion occurs,  a  body  hast  thou  prepared 
me.  It  is  equivalent,  however,  to  the 
person  of  Christ;  that  is,  Christ  him- 
self. Compare  ix.  12,  14,  25.  Thus 
also  in  Is.  liii.  10,  the  soul  of  Christ  is 
mentioned  as  an  offering  for  sin.  —  It 
is  not  particularly  important  to  decide 
whether  the  passage  above  adduced 
from  the  Old  Testament  was  primarily 
descriptive  of  Christ,  and  was  origi- 
nally intended  to  convey  instruction 
respecting  him  as  coming  to  do  what 
the  legal  sacrifices  could  not  effect. 
For  it  bad  come  to  be  generally  under- 
stood among  the  Jews  that  any  pas- 
sages in  their  Scriptures  containing 
striking  coincidences  with  the  true 
doctrine  concerning  the  Messiah,  or 
with  facts  in  the  life  of  Christ,  were 
applicable  to  him,  and  received  their 
ultimate  fulfilment  in  him.  Such  pas- 
sages, accordingly,  had  much  weight 
with  a  Jewish  reader,  and  would  be 
regarded,  if  not  strictly  as  an   argu- 


ment from  sacred  writ,  yet  as  a  coinci- 
dence that  was  originally  designed  by 
the  Holy  iSpirit,  and  therefore  as  par- 
taking of  the  nature  of  a  divine  at- 
testation. 

11-18.  As  a  final  evidence  of  the 
superiority  and  efficacy  of  Christ's  of- 
fering, and  a  proof  that  any  other,  or 
an  additional,  offering  is  needless,  the 
fact  is  produced  that  Christ,  having 
offered  up  himself  and  thus  completed 
his  work  on  earth,  ascended  to  the 
right  hand  of  God,  henceforth  await- 
ing the  subjugation  of  his  foes;  his 
one  offering  being  a  perfect  expiation 
for  his  followers.  Vs.  11-14. —Of 
the  completely  availing  efficacy  of  this 
expiation  for  them,  the  Holy  Spirit 
also  bears  witness  in  the  promise  that 
God  will  write  his  laws  in  their  hearts 
and  no  more  remember  their  sins.  With 
such  forgiveness,  no  further  offering 
for  sin  has  place.     Vs.  15-18. 

11.  The  Levitical  priests  and  Christ 
respectively  are  here  contrasted  as  to 
their  priestly  work  and  their  position, 
in  confirmation  of  the  sentiment  that 
Christ's  one  offering  is  forever  all-suf- 
ficient.—  Every  priest;  that  is,  every 
Jewish  priest.  ||  Standeth  daily  min- 
istering, etc. ;  continues  day  after  day 
in  his  ministrations,  offering  up  the 
same  sacrifices,  which  from  their  very 
nature  cannot  takeaway  sin,  cannot  re- 
lieve the  guilty  and  procure  pai-d(in 
from  God.  See  on  verse  4.  Every 
Jewish  priest,  while  in  office,  is  per- 
petually occupied  in  these  ineffectual 
ministrations;  he  comes  no  nearer  to 
God  in  behalf  of  the  people,  but  sim- 
ply goes  through,  day  after  day,  the 
inefficacious  routine  of  the  same  cere- 
monial observances. 

12.  But  this  man,  etc.  Christ,  on 
the  other  hand,  having  offered  up  one 
sacrifice  on  account  of  sin,  ascended  to 
the  right  hand  of  God,  for  a  perma- 
nent occupation  of  that  seat  of  regal 


CHAPTER    X. 


127 


sins,  forever  sat  down  on  the  right  hand  of  God  ;  ^^  from 
henceforth  expecting  till  his  enemies  be  made  his  footstool. 
^*  For  by  one  offering  he  hath  perfected  forever  them  that 
are  sanctified.  ^^  Whereof  the  Holy  Ghost  also  is  a  witness 
to  ns  :  for  after  that  he  had  said  before,  ^'^  This  is  the  cove- 
nant that  I  AviM  make  with  them  after  those  days,  saith  the 
Lord ;  I  will  put  my  laws  into  their  hearts,  and  in  their 
minds  will  I  write  them,  ^^  and  their  sins  and  iniquities  will 
1  remember  no  more.  ^^Now  where  remission  of  these  is, 
there  is  no  more  offering  for  sin. 


power,  where  he  is  Head  over  all 
things,  Eph.  i.  22,  for  securing  the  ul- 
timate triumph  of  the  cause  which  he 
had  undertaken.  Compare  i.  3.  His 
priestly  position  becomes  henceforth 
associated  with  the  regal ;  and  by  the 
power  with  which  he  is  invested,  Matt, 
xxviii.  18,  he  secures  the  full  accom- 
pl  ishment  of  the  designs  of  God's  mercy 
and  grace.  —  In  accordance  with  this 
view  is  the  triumphant  language  of 
Eom.  viii.  34,  "  Who  is  he  that  con- 
deraueth  ?  It  is  Christ  that  died,  yea, 
rather,  that  is  risen  again,  who  is  even 
at  the  right  hand  of  God,  who  also 
maketh  intercession  for  us  !  " 

13.  From  henceforth  expectinr/,  etc.; 
henceforth  awaiting  the  fulfilment  of 
the  promise  that  all  opposition  to  his 
roign  shall  be  overcome  and  universal 
dominion  be  accorded  to  him.  See 
Psalm  ex.  1,  an  address  of  tho  Lord 
to  the  Messiah,  "  Sit  thou  at  my 
right  hand,  until  I  make  thine  ene- 
mies thy  footstool."  Wis  foll'jwcrs,  cor- 
dially owning  his  sway,  shall  enjoy  its 
blessings;  his  enemies,  unwilling  to 
own  his  authority,  shall  bo  subjugated 
and  be  powerless  for  injury  to  his  cause 
or  his  followers.  Compare  I  Cor.  xv. 
24-28;   Eph.  i.  20-23;   Phil.  ii.  'J-II. 

14.  For  by  one  offering  he  hath  per- 
fected forever,  etc.;  he  hath  made  per- 
fect in  regard  to  expiation  and  the 
consequent  possession  of  heavenly  bliss 
and  glory.  The  efficacy  of  Christ's 
offering  is  complete ;  it  secures  accept- 
ance forever  with  God  and  the  perfect 
glory  of  heaven  for  thoso  who  are 
atoned  for  and  cleansed  from  tho  de- 
filement of  sin.  Heuce,  having  oIFercd 
his  sacrifice,  he  ascended  on  high,  there 
to  carry  forward  to  consummation  the 


designs  of  redeeming  grace.  ||  Them 
that  are  sanctified ;  them  whose  sins  are 
expiated,  and  who  are,  consequently, 
redeemed  from  the  condemnation  and 
defilement  of  sin;  in  other  words,  the 
followers  of  Christ  who,  by  virtue  of 
his  death,  are  redeemed  from  sin  and 
its  consequences.  Compare  verse  10. 
In  accordance  with  this  cheering  view 
of  the  eflicaoy  of  Christ's  one  sacrifice, 
the  apostle  Paul,  in  Eph.  i.  G,  speaks  of 
Christ  as  having  made  us  accepted  with 
God;  and  in  Kom.  viii.  30  he  says, 
"  Whom  God  called,  them  he  also  jus- 
tified; and  whom  he  justified,  them  he 
also  glorified." 

15-17.  The  Hly  Ghost  also  is  a 
witness.  That  this  state  of  complete 
and  enduring  expiation  is  provided  by 
the  death  of  Christ,  as  ratifying  the 
new  Covenant,  is  also  testified  by  the 
Holy  Spirit;  for  the  Lord,  after  an- 
nouncing a  new  covenant  to  bo  made, 
declares  that  he  will  write  his  laws  on 
the  hearts  of  his  people,  thus  produc- 
ing cordial  conformity  to  his  will,  so 
that  fix^m  the  very  bent  of  their  hearts 
they  will  obey  him;  also,  that  so  com- 
pletely and  finally  will  he  forgive  their 
sins  that  he  may  bo  said  to  remember 
them  no  more:  ho  will  dismiss  them 
entirely  from  his  mind. 

18.  JVow  ivhcre  remission  of  these  is, 
etc.  Clearlj',  then,  such  a  remissi  a 
of  sins  being  granted,  no  other  and  no 
additional  sacrifice  for  sins  can  have 
place.  The  sacrifice  of  Christ  is  per- 
fect and  final.  In  him  the  sacrificial 
system  is  terminated. 

The  uUimato  point  in  tho  argument 
of  the  epistle  is  now  reached.  Nut 
only  is  Christ  superior  to  the  Levitical 
high-priests,  and  the  Christian  eystem 


PART    FIFTH. 
CHAPTERS  X.,  19-39,  XI.,  XII.,  XIII. 


HORTATORY   PASSAGES. 

§  The  hope  in  Jesus  to  be  steadfastly  maintained,  x.  19-25.  The  consequences  of  turning  away  fioin 
Jesus  in  neglect  of  tho  grace  proposed,  x.  26-31.  Patience  in  doing  the  will  of  God  with  faitli  in 
his  declarations,  x.  32-37.  This  faith  indispensable,  x.  38,  39.  §  Efficacy  of  faith  in  God,  from  its 
nature,  and  illustrated  by  examples,  xi.  1-40.  §  Perseverance  in  the  Christian  course,  xii.  1-3. 
Sufferings  of  believers  God's  paternal  chastenings,  xii.  4-11.  Weak  brethren  to  be  encouraged; 
peace  and  holiness  to  be  cherished;  enticements  to  sinful  gratifications  to  be  avoided,  xii.  ll'-17. 
Believers  in  Jesus  not  under  a  system  of  law,  but  of  grace,  xii.  18-24.  The  kingdom  to  which 
they  belong  endures  forever,  xii.  2o-29.  §  Brotherly  love  ;  hospitality  ;  remembrance  of  those  in 
distress;  the  married  state;  contentment,  xiii.  1-C.  Remembrance  of  deceased  spiritual  guides; 
Jesus  ever  tho  same  ;  his  followers  to  be  established  in  grace,  not  in  the  Jewish  law,  xiii.  7-16. 
Obedience  to  spiritual  guides,  xiii.  17.  JPrayer  for  himself  solicited  by  the  -ivriter;  special  blessing 
implored  for  the  Hebrews;  their  acceptance  of  the  epistle  requested;  purpose  to  visit  them; 
salutations,  xiii.  18-25. 

^^  Having  therefore,  brethren,  boldness  to  enter  into  the 


superior  to  that  of  Moses,  but  the  Le- 
vitical  priesthood  is  abolished  and  su- 
perseded by  that  of  Christ;  and  to  no 
other  than  Christ  can  we  look  as  an 
availing  high-priest;  ho  has  all  tho 
qualifications  and  has  offered  the  eac- 
rifice  which  an  availing  priesthood  re- 
quires :  the  Jewish  saerificca  were 
wholly  inadequate  to  the  purpose  of 
pardon  and  salvation;  tho  sacrifice  of 
Christ,  once  offered  and  not  to  be  re- 
peated, is  completely  and  forever  avail- 
ing for  that  purpose.  —  Not  only  is  tho 
Christian  system  superior  to  that  of 
Moses,  but  it  has  abolished  and  super- 
seded that,  putting  an  end  to  all  the 
Mosaic  rites;  and  only  by  its  provis- 
ion can  wo  obtain  acceptance  with  God. 
—  To  forsake  Christ,  then,  is  to  aban- 
don tho  hope  of  heaven.  Our  safety 
consists  ia  firmly  adhering  to  him  and 
cherishing  faith  in  the  promises  of  God 
through  him.  — To  confirm  tho  Hebrew 
believers  in  their  attachment  to  Christ, 
which  was  so  severely  assailed,  was,  it 
will  bo  remembered,  the  great  practi- 
cal design  of  the  epistle.  It  is  diffi- 
cult to  see  how  its  original  readers, 
having  followed  tho  thread  of  discourse 
to  this  point,  could  fail  of  satisfactory 
conviction  and  of  strengthened  deter- 
mination to  "  hold  tho  beginning  of 
their  confidence  steadfast  unto  the  end." 


PART   V. 

CnAPS.  X.  19-39,  XL,  XII.,  XIII. 

EXnORTATIONS  AND  ENCOURAGEMENTS 
TO  A  FAITHFUL  MAINTENANCE  OF 
THE   CHRISTIAN   PROFESSION. 

CHAPTER  X.  19-39. 

Exhortation  to  an  unwavering  maintenance  of 
the  Cljristiau  hopt^  since  the  jjrumises  of  God 
are  sure;  also  to  mutual  love  and  good  deeds: 
Inritemcnts  to  tidelily,  since  the  cuiuiug  of  the 
Lord  is  at  hand,  and  those  who  sin  of  thuico 
after  hoving  received  the  knowledge  of  the  truth 
can  cxpei  t  from  God  only  judgment  without 
mercy.    Vs.  l'J-31. 

19.  Haviiir/,  therefore,  brethren,  bold- 
ness, etc.  Boldness  here  means  the 
strong  religious  confidence  with  which 
we  may  come  to  God  now  that  Jesus 
has  presented  his  all-sufficient  offering 
in  our  behalf.  ||  To  enter  into  the  h'U- 
est;  that  i.s,  into  the  heavenly  holy  of 
holies;  the  figure  of  a  tabernacle  in 
heaven  being  still  retained,  agreeably 
to  viii.  2,  as  representing  the  abode  of 
God,  into  whose  presence  wo  may  now 
come,  as  worshippers  and  suppliants, 
with  unfaltering  confidence  in  bis. 
mercy.  Compare  ix.  8.  Access  into 
the  earthly  most  holy  apartment,  where 
God  specially  manifested  his  presence 
on  the  mercy-seat,  was  granted  only  to 
the  high-priest,  and  to  him  only  on  the 
128 


CHAPTER    X. 


129 


holiest  by  ths  blood  of  Jesus,  ^"  by  a  new  and  living  wa}', 
■\Ybich  he  hath  consecrated  for  us,  through  the  veil,  that  is 
to  say,  his  flesh  ;  ^^  and  having  a  high^priest  over  the  house 
of  God  ;  ^"Ict  us  draw  near  with  a  true  heart  in  full  assur- 
ance of  faith,  having  our  hearts  sprinkled  from  an  evil  con- 


day  of  annual  atonement;  now,  how- 
ever, iu  consequence  of  Christ's  death, 
approach  to  God,  with  offerings  of 
praise  and  prayer,  is  freely  given  to 
every  one,  at  all  times,  who  desires  it. 

20.  By  a  new  and  liviny  way;  the 
way  into  the  heavenly  holy  of  holies; 
that  is,  the  way  to  God  himself,  which 
is  opened  for  us,  so  that  we  have  free 
and  full  permission  to  go  into  his  pres- 
ence. This  is  new,  as  compared  with 
the  old  method  under  tho  former  cove- 
nant, which  allowed  no  one  but  the 
hi^h-priest  to  go  into  the  presence  of 
God :  it  is  a  living  way,  as  ever-contin- 
uing and  as  conducting  to  eternal  life. 
II  Which  he  hath  consecrated  for  us; 
which  Jesus  has  dedicated  for  us  by 
opening  it  himself  and  going  up  before 
us  to  the  immediate  presence  of  God. 
II  Throu'jh  the  veil,  that  is  to  say,  his 
flesh.  A  veil  separated  tho  most  holy 
in  the  earthly  tabernacle  from  the  so- 
called  holy  apartment,  the  outer:  the 
passage  into  tho  most  holy  apartment 
lay  through  that  veil,  and  required  it 
to  be  drawn  aside,  or  to  be  removed. 
So,  the  way  into  the  heavenly  hcly  of 
holies,  that  is,  into  heaven,  and  into 
the  immediate  presence  of  God,  for 
making  supplication  to  him,  was  laid 
open  by  the  removal  of  the  flesh,  the 
budj-,  of  Jesus;  by  his  removal  from 
earth;  that  is,  by  his  death.  As  sig- 
nificant of  this,  we  arc  informed,  in 
Matt,  xxvii.  51,  that  the  veil  of  the 
temple  was  rent  in  twain  from  the  top 
to  the  bottom  at  the  time  of  Christ's 
expiring  on  the  cross.  —  A  resemblance 
is  thus  noticed  between  the  ellLCt  of 
drawing  aside,  or  removing,  the  veil 
ia  tho  tabernacle,  and  tho  etfect  of  the 
removal  of  Christ's  body  by  his  being 
oTered  up  in  sacrifice.  —  Tlie  1  Jth  and 
'2-.ith  verses  may  bo  more  exactly  con- 
formed to  the  original  ia  the  following 
manner  :  Having,  then,  brethren,  ctn- 
fidence  as  to  tho  entrance-way  to  the 
holy  of  holies  by  the  blood  of  Jcsiis, 
which  way  he  dedicated  for  us,  a  Uv,w 


and  living  way,  through  the  veil,  that 
is,  his  fiesh. 

21.  And  having  a  high-priest ;  liter- 
allj',  a  great  priest;  which  expression 
may  mean  either  a  high-priest,  or  a 
great,  eminent,  priest.  ||  (Jver  the 
house  cf  God;  over  the  household  of 
God;  the  truly  pious,  regarded  as  a 
family  over  which  Jesus,  the  fcon  of 
God,  presides  as  High-priest.  Com- 
pare iii.  C. 

22.  Let  tis  draw  near  with  a  true 
heart;  let  us  come  to  God  in  prayer 
with  a  sincere  heart.  Compare  i  v.  1 C ; 
vii.  ly.  II  In  full  assurance  of  faith; 
with  fully  assured  confidence  in  the 
promise  of  eternal  life  through  Christ. 
Compare  vi.  11.  The  grounds  for  this 
unhesitating  confidence,  when  wo  come 
to  God  with  our  supplications,  are 
given  in  verses  20  and  21,  namely,  the 
sacrifice  of  Christ  and  his  priestly 
work  in  heaven  for  us.  On  our  part 
there  must  be  a  true,  sincere,  heart. 
II  Having  our  hearts  sprinhled  from  an 
evil  conscience.  Allusion  is  here  made 
to  tho  sprinkling  of  sacrificial  blood 
on  persons  who,  ceremonially,  needed 
and  thereby  received  expiation,  and 
were  admitted  to  privileges  and  to  of- 
fices among  the  Jews;  as  in  the  case 
of  Aaron  and  his  sons  and  ia  the  case 
of  lepers.  See  Ex.  xxix.  21;  Lev. 
viii.  aO;  xiv.  7.  So  we,  believers  in 
Jesus,  have  been  sprinkled  with  his 
blood;  iu  other  words,  our  sins  have 
been  expiated  by  the  blood,  the  death, 
of  Jesus,  and  we  are  thereby  delivered 
from  the  sense  of  unpardoned  sin,  from 
condemnation  and  punishment.  ||  Fr;m 
an  evtl  conscience;  from  a  cunscienco 
whicli  condemns  us  as  being  sinful, 
and  which  occasions  habitual  disquiet, 
a  conscijusnc;s  ff  guilt.  —  ^Ve  have 
spiritual  puriGcati;  u  by  means  cf  tijo 
death  tf  Christ.  See  ix.  14.  ||  And 
cur  Oldies  washed  vodh  pure  w^tcr.  Al- 
lusion is  hero  made  to  the  bathing  with 
water  which  was  enjoined  in  the  Mo- 
saic ritual  for  legal  purification,  as  ia 


130 


HEBREWS. 


science,  and  onr  bodies  waslied  with  pure  water.  '''  Let  ns 
hold  fast  the  profession  of  our  faith  without  wavering  ;  for 
he  is  faithful  that  promised  ;  ^*  and  let  us  consider  one  an- 
other to  provolve  unto  love  and  to  good  works  :  ^  not  for- 
saking the  assembling  of  ourselves  together,  as  the  manner 
of  some  is;  but  exhorting  one  another:  and  so  much  the 
more,  as  ye  see  the  day  approaching. 


Lev.  viii.  6;  xiv.  8;  xvi.  24;  Num. 
xix.  19.  Reference  is  also  had  to  bap- 
tism, the  Christian  symbol  of  spiritual 
purification.  Compare  Acts  xxii.  10, 
"  Ariseand  be  baptized,  and  wash  away 
thy  sins."  Within,  they  had  felt  the 
purifying  ofRcacy  of  the  blood  of 
Christ;  without,  they  had  symbolical- 
ly avowed  this  purification. — Thus 
both  the  internal  effect  of  the  death  of 
Christ  as  procuring  deliverance  from 
sin,  and  the  external  profession  of  pu- 
rification from  its  defilement,  were 
brought  to  mind. 

23.  Let  us  hold  fast  the  profession  of 
our  faith;  properly,  the  profession  of 
the  hope;  that  is,  the  hope  of  eternal 
life  through  Christ.  ||  For  he  is  faith- 
ful loho  hath  promised.  God  is  faith- 
ful, whose  promises  gave  us  our  hope. 

24.  To  provoke,  etc. ;  that  is,  in  the 
primary  sense  of  provoke,  to  call  forth, 
to  incite  one  another  to  mutual  love 
and  needful  deeds  of  kindness. 

2o.  As  the  manner  of  some  is.  It 
would  seem  that  the  worshipping  as- 
semblages of  the  Hebrew  Christians 
had  been  neglected  by  some  of  them, 
probably  through  fear  of  persecution 
or  through  languor  of  religious  alfee- 
tion.  II  As  ye  see  the  day  approaching. 
The  day  here  meant  is  probably  the 
time  referred  to  in  ix.  28,  when  Christ 
will  again  appear  for  consummating 
the  work  of  salvation.  This  time  was 
regarded  by  the  apostles  and  the  ear- 
liest Christians  as  near  at  hand;  henqe 
we  read  in  the  37th  verse  of  the  pres- 
ent chapter,  Christ  "will  come  and 
will  not  tarry."  This  is  the  same  day, 
probably,  as  is  meant  in  Rom.  xiii.  11, 
12,  "  Now  is  our  salvation  nearer  than 
when  we  believed;  ....  the  day  is  at 
hand."  Compare  James  v.  7,  8.  "Be 
patient,  brethren,  unto  the  coming  of 
the  Lord;  ...  for  the  coming  of  the 


Lord  draweth  nigh."  —  Our  Lord  had 
predicted  his  return  for  the  destruction 
of  Jerusalem,  the  ending  of  the  world, 
and  the  final  judgment.  Matt.  xxiv. 
3;  XXV.  31-46.  He  had,  also,  prom- 
ised to  come  in  order  to  receive  his 
disciples  to  himself,  John  xiv.  3 ;  in 
order  to  protect  and  comfort  his  disci- 
ples, John  xiv.  18;  and  perhaps,  in 
John  xiv.  28,  for  each  of  these  pur- 
poses. His  predictions  led  his  imme- 
diate followers  to  be  in  expectation  of 
a  certain  day  when  he  would  come  to 
judge  the  world  and  to  establish  thor- 
oughly his  kingdom.  See  1  Cor.  i.  7, 
8;  V.  5;  2  Cor.  i.  14;  1  Thess.  v.  2-4; 
2  Pet.  iii.  10-12.  As  Jesus  made  no 
disclosure  concerning  the  time  of  his 
return  to  judge  the  world  and  termi- 
nate the  present  order  of  things,  the 
apostles  were  left  in  ignorance  of  it. 
They  appear  to  have  expected  a  speedy 
return,  and  to  have  inculcated  on  their 
fellow-Christians  a  constant  readiness 
for  it.  Since  our  Lord  spoke  with  va- 
rious significations  of  his  coming,  and 
sometimes  meant  his  coming  by  death 
to  remove  his  followers  to  his  own 
abode,  his  thus  coming  would  be,  for 
all  practical  purposes,  equivalent  in 
their  individual  cases  to  his  final  com- 
ing: so  that  the  manner  of  speaking 
which  was  occasioned  by  the  expecta- 
tion of  his  final  coming  was  entirely 
applicable  to  the  event  of  death  as  a 
providential  ending  of  the  present  state 
to  the  person  deceased.  It  was  re- 
served for  the  developments  of  divine 
Providence  to  modify  the  expectation 
of  a  speedy  final  coming  of  Christ, 
since  no  revelation  as  to  the  time  had 
been  made  to  the  apostles;  while  yet 
the  substantial  idea  contained  in 
that  expectation  remained  unchanged, 
namely,  the  Lord  will  come;  and  for 
his   Coming   we   ought   to   be  always 


CHAPTER    X, 


131 


^^For  if  we  sin  wilfully  after  that  we  have  received  the 
knowledge  of  the  truth,  there  reuiaincth  no  more  sacritic-e 
for  sins,  -^  but  a  certain  fearful  looking  for  of  judgment  and 


ready,  since  we  know  neither  the  day 
nor  the  hour  when  he  will  appear. 
See  Matt.  xxiv.  42,  44,  50;   xxv.  13. 

20-31.  While,  on  the  one  hand,  the 
promises  of  God  will  bo  surely  fulfilled 
to  us,  verse  23,  if  we  adhere  faithfully 
to  Christ;  on  the  other,  if  we  indulge 
in  sin  after  having  received  the  truth 
respecting  Christ,  we  shall  incur  a 
hopeless  doom.  Our  case  will,  then,  be 
hopeless,  because  the  only  availing 
sacrifice  for  sin  has  already  been  of- 
fered; no  other  remains;  and  since 
judgment  without  mitigation  was 
awarded  even  to  the  violators  of  Mo- 
ses' law,  an  unspeakably  more  awful 
judgment  awaits  those  who  reject  the 
Son  of  God. 

26.  If  we  sin  wilfully;  willingly, 
with  choice. — The  preceding  verses 
had  exhorted  the  Hebrews,  since  God 
would  faithfully  observe  his  promises, 
to  steadfastness  in  their  Christian  pro- 
fession and  to  mutual  encouragement 
in  view  of  the  coming  of  the  Lord. 
An  additional  ground  for  this  exhorta- 
tion is  now  presented,  namely,  should 
they  of  choice  live  in  sin  notwith- 
standing their  knowledge  of  the  true 
and  only  way  of  having  favor  with 
God,  and  thus  practically  disown  that 
way,  they  would  have  no  ground  for 
the  hope  of  mercy,  since  there  could 
be  no  sacrifice  for  sin  additional  to,  or 
besides,  that  of  Christ.  They  would 
thus  be  virtually  guilty  of  renouncing 
Christ  as  the  Saviour,  apostatizing  from 
him  as  though  he  were  unworthy  of 
their  confidence.  Compare  ii.  3 ;  vi. 
4-6.  — There  is,  probably,  throughout 
this  passage,  a  recognition  of  a  dis- 
tinction similar  to  that  made  in  the 
Mosaic  law  between  sins  of  ignorance 
and  sins  of  knowledge.  See  on  v.  2. 
II  After  that  we.  have  received  the  krvjwl- 
edge  of  the  truth;  the  truth  respecting 
Jesus  as  having  by  his  death  expiated 
our  sins  and  procured  salvation;  the 
truth  made  known  by  the  apostles  and 
other  preachers  of  the  gospel,  which 
truth  Christians  had  professed  to  re- 
ceive.     II  There  remulnclh  no  more  sac- 


rifice for  sins;  there  remains  no  longer 
a  sacrifice  for  sins,  and  without  a  sac- 
rifice there  could  not  bo  expiatioii. 
The  only  availing  sacrifice  being  re- 
jected by  such  persons,  no  other  can 
be  offered  for  them,  and  this  cannot  be 
repeated.  They  set  at  naught  the  only 
method  of  pardon  and  salvation.  — 
The  case  here  presented  is  that  of  such 
as,  notwithstanding  their  knoi\  ledge 
of  the  merciful  provision,  through  the 
death  of  Christ,  for  pardon  and  sal  va- 
tion,  choose  to  live  in  sin.  By  thiii 
choice  they  show  a  dislike  of  Christ 
and  really  set  at  naught  his  sacrifice. 
This  case  is,  plainly,  different  from 
that  of  persons  who  are  overtakcii  in  a 
fault,  Gal.  vi.  1.  The  formcl-  class,  as 
well  as  the  latter,  were  found,  at  the 
time  when  the  epistle  was  written, 
among  professed  followers  of  Chritt; 
for  at  that  time  the  acknowledgment 
of  Christ,  as  the  Saviour,  was  followed 
by  becoming  united  to  the  company  of 
avowed  Christians,  and  bearing  the 
name  of  Christ's  followers.  At  the 
present  time,  inasmuch  as  the  religion 
of  Christ  is  acknowledged  by  the  com- 
munity generally  in  a  Christian  land 
to  be  the  true  religion,  this  class  in- 
cludes all,  whether  professed  followers 
of  Christ  or  not,  who  know  the  truth 
respecting  Christ,  but  neglect  the  gus- 
pel,  either  abandoning  a  profession  of 
it  or  refusing  practically  to  acknowl- 
edge its  claims  to  their  acceptance.  — 
This  case  is  also  not  that  of  individual 
acts  of  sin,  separately  considered, 
which  may  be  aside  from  the  habitual 
bent  of  the  person's  heart,  but  of  ha- 
bitual departure  from  Christian  prin- 
ciple and  duty,  indicating  a  heart  op- 
posed to  the  gospel  as  a  system  for 
pardon  and  recovery  to  righteousness. 
27 .  Hut  a  certain  fearful  loohinij  for  of 
judgment,  etc.  They  must  await  the 
judgment  of  God  and  that  burning  in- 
dignation which  will  devour  his  ene- 
mies: a  figurative  mode  of  expressing 
the  sure  and  dreadful  doom  of  the  ad- 
versaries of  God.  II  Fiery  indignation; 
more  literally,  heat  of  the  fire  which  is 


132 


HEBREWS. 


fiery  indignation,  wiiich  shall  devour  the  adversaries.  -*  He 
tliat  despised  Moses'  law  died  without  mercy  under  two  or 
three  witnesses :  ^  of  how  much  sorer  punishment,  suppose 
ye,  shall  he  be  thought  worthy,  who  hath  trodden  under 
foot  the  Son  of  God,  and  hath  counted  the  blood  of  the  cov- 
enant, wherewith  he  was  sanctified,  an  unholy  thing,  and 
hath  done  despite  unto  the  Spirit  of  grace  ?  ^  For  we 
know  him  that  hath  said,  Vengeance  belongetli  unto  me,  I 


about  to  eat  up  the  adversaries.  Fire 
and  kindred  terms  are  often  used  to 
express  the  wrath  of  God  against  the 
incorrigibly  wicked.  Compare  xii. 
2'J;  Deut.  xxxii.  22;  Ps.  ii.  12;  xi. 
G;  Zeph.  iii.  8;  Matt.  iii.  12;  xxv. 
41. 

28.  The  certainty  and  terribleness 
of  the  divine  indignation  against  those 
who  turn  away  from  Christ  are  illus- 
trated by  the  certainty  with  which  a 
Conscious  violation  of  the  law  of  Mo- 
ses was  followed  with  threatened  pun- 
ishment. II  He  that  despised  Moses' 
law,  etc.  Any  one,  setting  at  naught 
the  law  of  Moses,  of  purpose  violating 
it,  placed  himself  beyond  the  reach  of 
pardon ;  on  the  testimony  of  two  or 
three  witnesses  he  was  to  be  put  to 
death.  See  Num.  xv.  30,  31;  Deut. 
xiii.  6-11;  xvii.  2-7. 

29.  Of  how  much  sorer  punishment, 
etc.  How  much  severer  punishment 
will  that  man  deserve  who  trampled 
under  foot  the  Son  of  God  with  his 
gospel  of  grace,  as  contrasted  with 
Moses  and  his  Law !  ||  And  hath 
counted  the  blood  of  the  covenant;  and 
regarded  the  blood  with  which  the  new 
covenant,  promising  pardon  and  eter- 
nal life,  was  ratified,  as  an  unholy 
thintj;  literally,  as  mere  common  blood, 
not  sacred,  having  no  expiatory  power. 
II  Wherewith  he  was  sanctified;  by  which 
blood  he  has  been  separated  from  the 
evil  world  as  avowedly  consecrated  to 
God,  as  redeemed  from  the  defilement 
and  condemnation  of  sin.  It  was  by 
the  blood  of  the  covenant  he  was  thus 
sanctified,  since  by  his  professed  belief 
in  Jesus,  the  shedding  of  whose  blood 
/atified  the  covenant  of  grace,  ho  be- 
came separated  from  the  world  and 
united  to  the  people  of  God. — The 
Word  sanctified  here,  as  in  many  places, 


means  separated  to  the  service  of  God, 
consecrated  to  him,  without  necessarily 
involving  the  idea  of  personal  holiness 
of  heart.  Compare  the  note  on  ii.  11. 
It  was  applicable  to  an  entire  congre- 
gation, or  community,  of  professed 
followers  of  Christ  as  separated  from 
the  world,  and  as  being  a  sacred  com- 
pany; and  to  individual  members  of 
it,  as  being  by  their  union  with  it  sep- 
arated from  the  world  for  the  service 
of  God.  This  word  and  the  related 
word  holy  were  applicable,  in  Jewish 
use,  not  only  to  persons,  but  also  to 
things  which  had  been  set  apart  from 
ordinary  use  to  the  divine  service. 
Thus  we  read,  in  Ex.  xix.  14,  that 
Moses  sanctified  the  people;  in  Num. 
xvi.  3,  the  whole  people  are  called 
holy;  in  Lev.  viii.  15,  Moses  sanctified 
the  altar;  in  Ex.  xxx.  25,  we  read  of 
holy  ointment. — In  the  case  of  per- 
sons thus  set  apart  as  belonging  to  God 
by  profession  and  union  with  his  peo- 
ple, the^profession  is  of  course  taken 
for  the  reality,  until  facts  determine 
otherwise.  ||  And  hath  done  despite 
unto  the  Spirit  of  grace;  and  contemned 
the  Holy  Spirit,  whose  bestowal  is  a 
chief  gift  of  God's  grace,  and  to  whose 
influence  on  the  soul  holy  affections 
and  fitness  for  heaven  are  to  be  traced. 
—  The  guilt  of  contemning  the  Holy 
Spirit,  as  well  as  the  Son  of  God,  and 
the  merited  doom  of  such  contempt, 
what  mind  can  estimate  ! 

30.  For  we  know  him  that  hath  said; 
we  know  who  it  is  that  said.  —  It  is 
God,  whose  authority  and  mercy  are 
contemned  by  those  who  thus  turn 
away  from  Christ;  and  of  his  threat- 
eniugs  the  fulfilment  is  sure.  ||  Ven- 
geance is  mine,  etc.  See  Deut.  xxxii. 
35.  Compare  Rom.  xii.  19.  He  who 
thus  spake  in  ancient  times  will  vindi- 


CHAPTER    X. 


133 


will  recompense,  saith  the  Lord.  And  again,  The  Lord 
shall  judge  his  people.  ^^  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God. 

^-But  call  to  remembrance  the  former  days,  in  which, 
after  ye  were  illuminated,  ye  endured  a  great  fight  of  af- 
flictions ;  ^  partly,  whilst  ye  were  made  a  gazing-stock  both 
by  reproaches  and  afflictions  ;  and  partly,  whilst  ye  became 
companions  of  them  that  were  so  used.     '^  For  ye  had  coui- 

cate  his  authority  and  award  the  de-  mast  precede  the  fulfilment  of  his 
served  retribution  to  those  who  slight  promises,  and  that  the  time  for  deliv- 
his  merciful  provision  for  pardon  and  erance  from  sufferings  is  near.  An 
salration.  ||  The  Lord  shall  judge  his  abiding  faith  in  the  promises  of  (iod 
people.  Deut.  xxxii.  36;  Ps.  cxxxv.  would  keep  their  spiritual  life  over 
14.  In  some  connections  this  clause  fresh ;  but  a  declining  from  God  would 
would  signify,  The  Lord  ivdl  vindicate  ensure  his  displeasure.  Ho  and  his 
his  people  by  righteously  taking  their  Hebrew  brethren,  ho  is  confident,  will 
part,  pronouncing  a  favorable  judg-  not  decline  from  their  faith  and  per- 
meut  on  them,  however  unrighteously  ish,  but  will  maintain  faith  in  God  a. id 
men  might  treat  them.  Here,  how-  bo  saved.  —  ||  Bat  call  to  remcmbriuire 
ever,  it  signifies  that  God  will  sit  in  the  former  days;  reaiember  the  earlier 
judgment  on  his  own  people  and  pro-  period  of  your  Christian  professiu.i. 
nounce  sentence  against  those  who,  ||  Aftir  ye  were  illumiii.ded ;  after  ye 
professedly  belonging  to  their  number,  had  received  the  light  of  the  gospel. 
yet  disregard  his  will.  Compare  1  Pet.  — The  unbelieving  world,  both  Jews 
iv.  17,  "  For  the  time  is  come  that  and  Gentiles,  were  regarded  as  being 
judgment  must  begin  at  the  house  of  in  darkness;  the  disciples  of  Christ 
God."  were   in   the   light.     Compare   vi.    4. 

31.  It  is  a  fearful  thing  to  fullinto  the  So,  in  Eph.  i.  18,  the  Ephesians  are 
hands  of  the  living  God;  of  God,  who  said  to  have  had  "  the  eyes  of  their  ua- 
ever  lives  to  carry  into  effect  his  derstanding  enlightened,"  and  in  v.  S 
threatenings,  as  well  as  his  promises.      they  are  said  to  have  been  "  sometime 

32-39.  Though  the  hazards  to  which  darkness,  but  now  light  in  the  Lord." 
the  Hebrew  Christians  were  e.xposed.  See,  also,  Col.  i.  13;  .John  viii.  12.  — 
and  the  wavering  interest  of  some  of  ||  A  great  fight  of  affiictions;  mauj'  a 
them  in  the  cause  of  Christ,  made  the  severe  conflict  with  sufferings. 
preceding  warning  eminently  neces-  33.  Ye  were  made  a  gazing-stjch; 
sary,  yet  the  writer  would  by  no  means  were  made  a  spectacle  of,  were  e.x: posed 
dispirit  them.  He  therefore  seeks  to  to  public  scorn.  —  The  term  in  the 
animate  their  Christian  affections  and  original  is  derived  from  an  ancient 
to  strengthen  their  confidence  in  Christ  practice  of  exposing  and  punishing 
and  in  the  promise  of  eternal  life  criminals  in  the  theatre,  where  a  large 
through  him.  He  reminds  them  of  and-promiscuous  crowd  would  be  spec- 
former  days  when  they  had  endured  tators  of  their  disgrace  and  sulferings. 
much  suffering  on  account  of  their  ||  Ye  became  companions  of  the:n  tkit 
Christian  profession,  and  had  given  were  so  used;  by  your  interest  in  the 
substantial  proofs  of  their  sincerity  suffering  disciples  of  Christ,  and  your 
by  their  deeds  of  kindness  to  impris-  readiness  to  take  their  part  and  niia- 
oned  fellow-Christians,  and  by  their  ister  to  their  necessities,  ye  became 
cheerfully  submitting  to  the  plunder  partners  with  them  in  the  reproaches 
of  their  earthly  goods  through  their  to  which  they  were  subjected,  and  ex- 
assurance  of  a  ijetter  possession  await-  posed  yourselves  to  the  seizure  of  your 
ing  them  in  heaven.  This  assurance  property,  as  being  also,  like  theta, 
he  encourages  by  reminding  them  that  followers  of  Christ. 
a  patient  obedience  to  the  will  of  <xod  34.  For  ye  had  compassion  of  me  in 
12 


134 


HEBREWS 


passion  of  me  in  my  bonds,  and  took  joyfully  the  spoiling 
of  your  goods,  knowing  in  3'ourselves  that  ye  have  in  heaven 
a  bettei"  and  an  enduring  substance.  ^  Ca^t  not  iiway 
therefore  your  confidence,  which  hath  great  recompense  of 
reward.  ^  For  ye  have  need  of  patience,  that,  after  3'e  liave 
done  the  will  of  God,  ye  might  receive  the  promise.  ^'For 
yet  a  little  while,  and  he  that  shall  come  will  come,  and  will 
not  tarry. 

^Now  the  just  shall  live  by  faith  :  but  if  a7iy  man  draw 
back,  my  soul  shall  have  no  pleasure  in  him.  ^''*  But  we  are 
not  of  them  who  draw  back  unto  perdition ;  but  of  them 
that  believe  to  the  saving  of  the  soul. 


my  bonds.  The  best  editions  of  tlie 
Greek  Testament  present  a  word  here 
which  requires  the  translation,  For  ye 
had  compassifin  on  the  prisoners ;  that  is, 
on  Christians  who  had  been  imprisoned 
for  their  religious  profession.  ||  The 
spoiling  of  your  goods;  the  seizure  of 
your  possessions.  ||  Knowing  in  your- 
selves; more  correctly,  knowing  that  ye 
have  for  yourselves  a  better  possession 
and  an  enduring  one, 

35.  Cast  not  away,  therefore,  your 
confidence,  etc.  Having,  then,  so  long 
given  such  proof  of  attachment  to 
Christ  and  of  faith  in  the  promise  of 
eternal  life,  cast  not  away  j-our  confi- 
dence, which,  if  persisted  in,  will  issue 
iu  an  ample  recompense. 

30.  Adhere  to  this  assured  expecta- 
tion of  eternal  blessings,  decline  not 
from  it;  for  ye  have  need  of  patience; 
ye  must  patiently  persevere  in  doing 
the  will  of  God,  if  ye  would  receive 
the  promised  blessing;  and  the  confi- 
dent expectation  of  the  blissful  recom- 
pense will  encourage  persevering  obe- 
dience.    Compare  vi.  11-15. 

37.  For  yet  a  little  while;  literally, 
a  very  little  while.  \\  He  that  cojneth, 
etc.  He  that  is  coming,  that  is, 
Christ,  the  Lord,  will  come,  and  that 
speedily.  The  time  for  bestowing  rec- 
ompenses is  very  near.  See  on  verso 
25. 

38.  TSow  the  just  shall  live  by  faith. 
The  righteous  man  shall  live,  spirit- 
ually, through  faith:  his  faith  in  the 
promises  of  God  shall  be  a  spring  of 
ever-renewed  spiritual  life  and  happi- 
ness; it  shall  secure  to  him  divine  fa- 


vor. II  But  if  any  man  draiv  bad:; 
literally,  and  if  he  draw  back,  that  is, 
from  God;  if  ho  cease  to  bulievo  the 
declarations  of  God  and  decline  from 
the  way  of  obedience.  ||  ]]ly  souliholl 
have  no  pleasure  in  him.  It  is  God  who 
is  here  speaking.  God  will  have  no 
pleasure  in  the  man  who  gives  up  faith 
in  him,  who  ceases  to  confide  in  the 
divine  declarations.  — An  abiding  faith 
iu  God  is  essential  to  enjoying  his  fa- 
vor. Compare  iii.  14;  Joiiu  viii.  31, 
32;  Col.  i.  23. — This  verse  and  the 
preceding,  with  the  exception  of  the 
lirst  clause,  are  a  quotation  from  Hab. 
ii.  3,  4,  according  to  the  Greek  trans- 
lation of  the  Hebrew  Scriptures.  They 
are  here  applied  to  Christ  as  coming 
for  judgment,  and  are  confirmatory  of 
the  sentiment  that  faith  iu  the  prom- 
ise of  eternal  life  through  Christ  is  in- 
dispensable to  having  favor  with  God. 
The  passage  might  be  thus  rendered  : 
He  that  is  coming  will  come  and  will 
not  delay ;  but  the  righteous  man  shall 
live  by  faith;  and  if  he  drawback, 
my  soul  will  not  have  pleasure  in  him." 
—  The  idea  may  be  thus  expressed: 
When  the  Lord  comes  to  judgment,  the 
righteous  man  will  be  blessed  in  con- 
sequence of  his  faith  in  God;  and  if 
he  draw  back  from  God,  He  will  have 
no  pleasure  in  him. 

39.  But  we  are  not  of  them  who  draw 
back  unto  perditijn,  etc. ;  we  are  not  uf 
those  who  draw  back  from  God,  declin- 
ing to  confide  in  his  promises,  and  who 
will  perish;  but  of  those  who  abide  iu 
faith  and  who  will  be  saved.  —  Thus 
associating  himself  with    the   Hebrew' 


CHAPTER    XI. 


^  Now  faith  is  the  substance  of  things  hoped  for,  the  evi- 
dence of  things  not  seen.     ^  For  hy  it  the  elders  obtained  a 


brethren,  the  writer  aims  to  encourage 
them  by  expressing  his  conviction  of 
tlie  sincerity  of  their  faith,  while  at 
the  same  time  ho  affirms  the  certain 
destruction  of  thoso  who  caasu  to  con- 
fide in  the  declarations  of  God,  as  well 
as  the  certain  salration  of  those  who 
steaufa:rtly  maintain  faith  in  him.  — 
He  thus  prepares  the  way  for  illustrat- 
ing the  eliicacy  and  inculcating  the 
necessity  of  faith. 

CHAPTER  XL 

Since  the  soul's  well-being  flows  from 
an  abiding  faith  in  the  declarations  of 
God,  s.  37-39,  the  efhcaoy  of  such 
faith,  particularly  in  times  of  trial,  is 
next  copiously  illustrated,  both  for  im- 
pressing the  sentiment  and  for  stimu- 
lating the  Hebrews  to  an  imitation  of 
distinguished  worthies  of  former  days. 

Faith,  as  presented  in  this  chapter, 
is  to  be  understood,  agreeably  to  the 
closing  verses  of  the  preceding  chap- 
ter, iu  the  particular  aspect  of  conji- 
denre  in  the  declarations  of  God.  This 
confidence  it  was  important  to  urge  on 
the  Hebrew  Christians,  because  if  cher- 
ished by  them  it  would  confirm  their 
adherence  to  Christ  as  the  promised 
Iledeemer,  and  add  fresh  efficacy  to 
their  expectation  of  heavenly  bliss 
through  him.  The  trials  to  which 
many  of  them  were  subjected,  and  the 
religious  declension  iuto  which  others 
had  fallen,  made  it  eminently  neces- 
sary to  revive  and  strengthen  their 
faith  aud  hope.  To  encourage  faith  in 
God's  declarations,  a  copious  array  of 
examples  of  faith  from  the  earliest 
times  is  here  produced. 

1.  Now  faith  is  the  substance  of  things 
hoped  for,  the  evidence  of  things  not  seen; 
or.  Faith  is  a  firm  confidence  as  to  things 
hoped  for,  an  assured  conviction  of 
things  not  seen.  The  original  word 
here  rendered  substance  is  the  same  as 
is  rendered  in  iii.  14  and  in  2  Cor.  xi. 
17,  confidence,  and  iu  2  Cor.  ix.  4,  con- 
fident boasting.  —  The  original  word  for 


evidence  means  primarily  conviwinj 
proof;  and  hence  it  signifies  the  >.tr  ng 
conviction  which  results  from  adequate 
and  sure  reasons  or  arguments.  —  It 
was  not  the  writer's  purpose  here  to 
instruct  the  Hebrews  as  to  the  miture 
of  faith ;  they  needed  no  instruction 
on  that  point.  Hence,  he  did  not  de- 
sign to  give  a.  logical  definition  of  faith, 
but  to  assert  strongly  and  to  inculcate 
impressively  its  efficacious  quality.  It 
gives  substance,  as  it  were,  to  things 
which  as  yet  are  only  objects  of  hope, 
so  that  those  things  liave  the  force  of 
realities  actually  existing  and  within 
our  grasp,  and  consequently  they  en- 
gage our  affections  and  determine  our 
purposes.  It  makes  us  apprehend 
things  not  seen,  not  yet  possessed  and 
enjoyed,  Rom.  viii.  24,  25,  with  a  con- 
viction of  their  reality,  such  as  is  pro- 
duced by  the  strongest  evidence.  A 
person  who  cherishes  faith  couecrning 
future  things,  relative  to  which  God 
has-  made  declarations,  regards  those 
things  as  substantial  realities,  like  ex- 
isting things  around  him;  so  tlsat  the 
things  which  he  hopes  for,  on  the  tes- 
timony of  God,  are  not,  to  his  view, 
mere  possibilities,  mere  supposable 
things,  having  no  power  over  his  alfec- 
tions  and  aims.  He  who  has  faith  in 
God's  declarations,  — that  is,  who  fully 
believesthem,  —  has  a  thorough  convic- 
tion of  future  unseen  things,  just  as  he 
has  of  other  things  concerning  which  he 
has  all  necessary  appropriate  evidence. 
As  from  irrefragable  arguments  com- 
plete evidence  arises  and  by  them  thor- 
ough conviction  and  confidence  arc  pro- 
duced, so  God's  testimony  respecting 
the  future  is,  to  him  who  has  faith  in 
God,  entire  and  controlling  evidence.  — 
It  is  not,  then,  faith  as  an  abstract 
principle  that  is  here  treated  of,  but 
faith  as  rel.ited  to  God's  declarations, 
and,  more  particularly,  to  his  declara- 
tions concerning  things  future  and 
unseen. 

2.    For  by  it  the  elders  obtained  a  good 
report.     The  word  elders  here  is  not  a 
135 


136 


HEBREWS, 


good  report,   '  Throngh  faith  we  understand  that  the  worlds 
were  framed  b}"  the  word  of  God,  so  that  things  which  are 


term  of  office,  but  a  respectful  desig- 
nation of  the  men  of  ancient  times, 
the  momory  of  whom  was  cherished 
with  veneration.  From  the  historical 
records  in  the  word  of  God,  their 
names  had  been  handed  down  with 
distinction  as  of  patterns  of  moral  ex- 
cellence; and  the  high  estimation  in 
which  they  stood  was  due  to  their 
faith;  that  is,  to  their  firm  confidence 
in  the  things  which  the  promises  of 
God  had  led  them  to  hope  for,  and 
their  deep  cmivktion  concerning  things 
which  they  were  not  permitted  to  see, 
but  which,  on  the  testimony  of  God, 
they  believed  would,  in  due  time,  be 
actually  present.  They  had  received 
promises  from  God;  and  though  they 
did  not  speedily  see  the  fulfilment  of 
these  promises,  though  circumstances, 
sometimes,  even  appeared  fatal  to  their 
fulfilment,  they  yet  confided  in  the 
divine  declarations;  and  through  their 
steadfast  expectation  of  the  things 
promised,  they  lived  in  such  a  manner 
as  to  secure  the  testimony  of  their  own 
age  and  of  all  succeeding  time,  to  the 
uncommon  worth  of  their  characters. 
If  they  had  not  reposed  faith  in  the 
promises  of  God  pertaining  both  to 
this  life  and  the  life  to  come,  they 
could  not  have  attained  the  moral 
worth  for  which  they  were  distin- 
guished; they  would  have  lacked  the 
stimulus  to  patient  continuance  in 
well-doing.  ||  Obtained  a  good  report; 
obtained  the  favorable  testimony  which 
has  been  borne  to  their  eminent  good- 
ness. The  fact  that  the  ancient  wor- 
thies obtained  the  good  testimony 
borne  to  them  by  being  and  abiding 
in  faith  is  eminently  an  illustration  of 
the  statement  in  the  first  verse.  That 
faith  in  God  was  a  prime  element  in 
the  characters  of  those  ancient  men  is 
the  current  representation  of  the  Scrip- 
ture. Uut  what  was  their  faith  in 
God?  It  was  an  unfailing  confidence 
in  the  promises  of  God,  so  that  they 
lived  in  hope  of  the  blessings  :  it  was 
a  firm  conviction  that  promised  bless- 
ings, though  not  yet  possessed  and  en- 
joyed, would,  in  duo  time,  be  bestowed. 


It  was  not  present  good,  but  future 
promised  good,  on  wliich  their  hearts 
were  fixed.  Of  such  faith  Abraham 
is  an  instance,  as  appears  from  Rom. 
iv.  20,  21;  and  Abraham  is  a  repre- 
sentative of  the  men  who  had  faitli  in 
God. — The  mention  of  the  ciders,  or 
men  of  ancient  times,  here  is  general  ; 
in  succeeding  verses  we  have  the  det;iil 
of  examples. 

3.  By  faith  we  understand,  etc.  As 
the  writer's  purpose  led  him  back  to 
the  earliest  records  in  the  word  of  God, 
the  very  first  statement  in  the  Bibla 
furnished  him  an  instance,  not  indeed 
of  the  exercise  of  faith,  but  of  its  ne- 
cessity and  value.  Our  knowledge  of 
the  creation  of  the  universe  by  the 
word,  that  is,  the  uttered  will,  of  Gjd 
rests  on  faith  in  his  declaration  to  that 
effect;  for  human  speculation  cuuld 
never  decide  respecting  the  origin  of 
the  material  universe.  ||  The  worlds; 
the  heavens  and  the  earth,  the  uni- 
verse. II  Were  framed;  were  created 
and  set  in  order.  ||  So  that  things 
which  are  seen  were  not  made  of  things 
which  do  appear;  so  that  the  visible  uni- 
verse was  not  made  of  materials  which 
were  already  existing,  and  which  were 
objects  of  sight.  —  Allusion  is  here 
made  to  the  ancient  philosophical  dog- 
ma which  prevailed  among  men  who 
knew  not  the  revelation  from  God, 
that  matter,  as  well  as  the  Deity,  was 
from  eternity;  that  matter  was  not 
created,  strictly  speaking,  but  that  it 
always  existed;  and  that  the  work  of 
the  Deity  in  regard  to  the  material 
universe  was  not  that  of  a  Creator, 
but  of  an  Intelligence  arranging  and 
moulding  matter,  and  bringing  out  of 
eternally  pre-existing  materials  tho 
earth  and  tho  heavens.  Now  it  is  to 
faith  in  the  declaration  of  God  that 
we  are  indebted  for  our  freedom  from 
the  obscurities  of  human  speculation, 
and  for  our  understanding  that  at  the 
beginning  God  actually  created  the 
heavens  and  the  earth,  that  he  brought 
them  into  being  from  non-existence. 
Gen.  i.  1;  Ps.  viii.  3;  xxxiii.  6.  We 
understand  from  the  divine  testimony 


CHAPTER    XI. 


137 


seen  wore  not  made  of  things  which  do  appear.  *  Hy  faith 
Abel  Oilered  unto  God  a  more  excellent  sacrifice  than  Cain, 
by  which  he  obtained  witness  that  he  was  righteous,  God 

that  tho  visible  universe  did  not  spring 
from  already  existing  materials  :  it 
was  au  original  product  of  God's  cre- 
ating power.  This  truth,  familiar  as 
it  is  to  the  youngest  child  in  lands 
which  enjoy  divine  revelation,  and  a 
starting-point  to  the  intelligent  and 
s.itisfactory  contemplation  of  tho  uni- 
verse, both  for  young  and  old,  was, 
n'jvertholess,  unknown  to  tlio  ancient 
sages,  since  they  relied  on  human  wis- 
dom, not  on  a  declaration  of  God.  It 
was  the  vast  importance  of  this  truth, 
doubtless,  that  made  the  writer,  before 
commencing  the  detail  of  examples  of 
faith,  seize  on  it  in  this  connection  as 
an  instance  of  the  indispeusableness 
of  faith  to  men  both  as  to  their  under- 
standings and  to  their  hearts. 

§  Examples  of  the  efficacy  of  faith. 

4.  By  faith  Abel  offered  unto  God  a 
more  excellent  sacrifice  than  Cain;  that 
is,  a  better  sacrifice,  one  of  more  worth 
in  the  sight  of  God.  See  Gen.  iv.  3-5. 
—  As  it  was  in  consequence  of  his 
faith,  that  Abel's  sacrifice  was  accepta- 
ble to  God  and  was  of  more  worth  than 
Cain's,  it  would  seem,  since  faith  is,  in 
this  epistle,  a  confiding  in  the  declara- 
tions of  God  and  acting  according  to 
them,  that  God  had  commanded  the 
olfering  of  an  animal  and  had  prom- 
ised that  his  mercy  should  be  bestowed 
iu  connection  with  such  an  otiering. 
The  oliering  up  of  the  animal,  there- 
fore, in  obedience  to  the  command  and 
iu  reliance  on  the  promise,  implied  a 
confiding  in  tho  mercy  of  God  and  in- 
dicated faith  in  his  declarations.  How 
far  any  intimation  of  tho  greater  Sac- 
rifice was  given  to  Abel,  we  know  not; 
but  as  knowledge  concerning  tho  Seed 
of  the  woman  who  was  to  bruise  the 
serpent's  head  had  been  given  to  Abel's 
parents,  it  is  certainly  presumable 
that,  from  the  beginning,  the  animal 
sacrifice  stood  in  some  intelligible  re- 
lation to  the  true  sacrifice  on  Calvary. 
At  any  rate,  tho  moral  idea  Connected 
witii  an  animal  saciifice,  namely,  that 
tho  otFerer  deserved,  on  account  of  his 
ei'is,  a  doom  similar  to  that  which  the 
12  * 


animal  suffered,  and  that,  therefore, 
he  must  place  confidence,  not  in  any 
personal  worth  of  his  own,  but  in  tho 
?nercy  of  God,  was  easily  apprehensi- 
ble at  the  earliest  times:  and  conse- 
quently this  oifering  on  the  part  of 
Abel  may  have  been  indicative  of  faith 
in  God,  or  confidence  in  his  merciful 
forgiveness.  — Cain,  on  the  other  hand, 
declining  to  offer  an  animal,  but  re- 
garding it  sufficient  to  offer  the  fruits 
of  the  ground,  instead  of  the  animal, 
or,  to  the  omission  of  the  animal, 
showed  a  disregard  of  the  divine  will 
and  a  spirit,  not  of  confidence  in  the 
divine  mercy,  but  of  dependence  on  bis 
own  offerings.  The  offering  of  the 
fruits  of  the  ground  also  may  have 
been  required,"  as  a  thank-offering; 
but  if  made  with  *he  neglect  of  tne 
sin-offering,  penitence  would  not  have 
been  expressed,  nor  trust  in  the  divine 
mercy  for  pardon;  so  that  without  the 
animal  sacrifice,  any  other  offering, 
however  expressive  and  suitable  for 
other  purposes,  would  be  materially 
defective  as  not  indicating  a  right  dis- 
position towards  God.  Cain's  orfering 
of  the  fruits  of  his  labor  may  seem  a 
very  suitable  one  and  would,  in  other 
circumstances,  be  regarded  as  indica- 
tive of  a  grateful  spirit;  but  the  .show 
of  gratitude  would  be  very  questiona- 
ble, if  there  were  no  manifestations  of 
penitence  and  of  regard  for  the  known 
direction  of  God.  —  1|  By  which  he  ob- 
tained witness  that  he  was  righteous,  etc. ; 
by  means  of  which  faith  he  was  testi- 
fied to  as  being  a  righteous  man,  God 
himself  giving  this  testimony  in  view 
of  tho  gifts  which  Abel  offered,  name- 
ly, the  sacrifices  of  tho  firstlings  of 
his  flocks.  This  testimony  is  implied 
in  Gen.  iv.  4,  where  the  Lord  is  said 
to  have  had  respect  to  Abel  and  his 
offering.  —  The  epithet  righteous  is 
given  to  Abel  in  Matt,  xxiii.  35,  and, 
virtually,  in  1  John  iii.  12.  —  Abel  is 
here  regarded  as  an  instance  <ff  a 
man's  being  acceptable  to  God  as  right- 
eous by,  or  through,  faith,  in  distinc- 
tion from  being  righteous  and  beiii^ 


138 


H  E  B  U  E  W  S  . 


testif3'ing  of  his  gifts  :  and  by  it  he  being  dead  yet  speaketh. 
^  Cy  faith  Enoch  was  transUited  that  he  should  not  see  death  ; 
and  was  not  found,  because  God  had  translated  him :  for 
before  his  translation  he  had  this  testimony,  that  he  pleased 
God.  ^  But  without  faith  it  is  impossible  to  please  him :  for 
he  that  cometh  to  God  must  believe  that  he  is,  and  that  he , 
is  a  rewarder  of  them  that  diligently  seek  him.  ''  By  faith 
Koah,  being  warned  of  God  of  things  not  seen  as  yet, 
moved  with  fear,  prepared   an   ark  to  the  saving   of  his 


accepted  of  God  through  works  of 
meritorious  obedience.  He  otFered  his 
sacrifices  with  faith  in  the  pardoning 
mercy  of  Gud,  and  was  therefore  justi- 
fied in  his  sight.  ||  He  being  dead  yet 
speaketh.  Abel,  though  so  long  since 
deceased,  yet  continues,  as  an  example 
of  faith  in  God  and  of  its  blissful  rec- 
ompense, to  encourage  and  stimulate 
men  to  believe  in  God  and  obey  him. 

5.  Enoch  was*  tranalated  that  he 
should  not  see  death.  See  Gen.  v.  24, 
where  it  is  said,  Enoch  was  not:  for 
God  took  him;  instead  of  which  words, 
the  ancient  Greek  version  of  the  He- 
brew Scriptures,  from  which  this  epis- 
tle makes  its  quotations,  reads.  He  was 
not  found ;  for  God  removed  [lranslatcd'\ 
him.  Though  the  translation  of  Enoch 
to  heaven,  without  suffering  death, 
is  not  directly  affirmed  in  the  Hebrew 
original  of  Gen.  v.  24,  yet  the  peeu- 
culiar  mode  of  expression  there  em- 
ployed is  perfectly  harmonious  with 
the  belief  handed  down  among  the  He- 
brews from  age  to  age  that  Enoch  was 
thus  removed  from  the  earth.  — Com- 
pare the  similar  instance  of  Elijah  the 
prophet  in  2  Kgs.  ii.  11.  ||  Before  his 
translation,  he  had  this  testimony  that  he 
pleased  God.  Reference  seems  here 
had  to  the  fact  that  in  the  Greek  ver- 
sion of  the  Hebrew  Scriptures  the  as- 
sertion that  Enorh  pleased  God  pre- 
cedes the  mention  of  his  translation. 
That  version  presents  Gen.  v.  24  in  the 
following  manner:  And  Enoch  pleased 
God  and  was  not  found;  for  God  trans- 
lated him.  —  The  idea  that  Enoch  was 
eminently  pleasing  to  Gud  is  implied 
in  the  original  Hebrew  expression, 
Enoch  walked  v:ith  God;  for  a  man  who 
walks  with  God  is  sincerely  and  habit- 


ually devout;  and  with   such   a  man 
God  is  pleased. 

6.  But  without  faith  it  is  impossible  to 
please  him,  etc.  The  translation  of 
Enoch  is  ascribed  in  the  preceding 
verse  to  his /'(7iM;  it  is  also  recorded 
of  him,  that  he  pleased  God;  and  this 
is  taken  as  a  proof  that  he  had  faith 
in  God.  For,  a  man  who  comes  to  God 
in  acts  of  worship  and  in  order  to 
learn  his  will  and  seek  his  favor,  so  as 
to  please  him,  must  of  course  have 
faith;  that  is,  must  believe  that  there 
is  a  God,  and  that  he  blesses  those  who 
seek  to  do  his  will.  Such  a  m;in  has  a 
practical  faith  in  God.  But  if  a  man 
do  not  believe  there  is  such  a  Being  as 
Gcd,  he  will  not  seek  to  please  him.  — 
The  faith  in  the  existence  of  God,  who 
will  reward  such  as  seek  to  know  and 
do  his  will,  is  of  course  not  a  more  iu- 
tellectnal  apprehension  of  the  truth 
that  there  is  a  God;  for  this  may  fail 
to  affect  the  heart  and  regulate  the 
life;  but  the  faith  here  meant  is  a 
practical  belief  in  God,  which  influences 
the  soul  to  love  and  obey  him.  Such 
faith  tends  to  make  piety  earnest  and 
effective,  to  make  its  possessor  walk 
with  God  on  earth  in  preparation  for 
the  eternal  enjoyment  of  his  blessing 
iu  heaven. 

7.  By  faith  Noah,  being  warned  of 
Gad  of  things  not  seen  as  yet.  Noah 
was  divinely  warned  of  the  deluge 
which  God  was  about  bringing  on  the 
world  of  the  ungodly,  2  Pet.  ii.  5,  no 
signs  of  which  had  yet  appeared,  and 
which  was  not  to  come  till  after  Noah 
could  build  the  ark  for  the  preserva- 
tion of  himself  and  his  family.  See 
Gen.  vi.  12-14,17.  ||  Moved  with  fear, 
prepared  an  ark,  etc. ;  having  a  pious 


CHAPTER   xr. 


mo 


house  ;  by  the  which  he  condemned  the  world,  and  became 
heir  of  the  righteousness  which  is  bv  faith. 

^By  faith  Abraham,  when  he  was  called  to  go  out  into  a 
place  which  he  should  after  receive  for  an  inheritance, 
obeyed :  and  he  went  out,  not  knowing  whither  he  went. 
^By  faith  he  sojourned  in  the  land  of  promise,  as  in  a 
strange  country,  dwelling  in  tabernacles  with  Isaac  and  Ja- 
cob, the  heirs  with  him  of  the  same  promise  :  ^°  for  he  looked 


fear  of  God  which  was  grounded  on  a 
firm  belief  of  his  dechiratious,  ho  obeyed 
the  command  to  build  an  ark.  Gen. 
vi.  22.  Noah  was  a  signal  instance  of 
faith  and  piety  in  a  generation  which 
was  universally  corrupt.  See  Gen.  vi. 
8,  9,  18;  vii.  1.  ||  By  the  which  he 
condemned  the  world.  By  his  faith  in 
God's  warnings  and  his  obedience  in 
preparing  the  means  of  deliverance 
from  the  deluge,  Noah  virtually  de- 
clared that  the  inhabitants  of  the 
earth  were  grossly  corrupt  in  the  sight 
of  God,  Gen.  vi.  11,  12,  and  were  bring- 
ing on  themselves  a  righteous  condem- 
nation. II  And  became  heir  of  the  right- 
eousness which  is  by  faith  ;  and  became 
a  possessor  of  the  righteousness  which 
springs  from  faith  and  of  the  blessings 
connected  with  being  justified  and  ac- 
cepted of  God  through  faith.  Com- 
pare the  note  on  verse  4.  Noah  be- 
lieved God;  this  faith  led  to  obedience 
in  preparing  the  means  of  deliverance 
from  the  predicted  doom,  and  to  a  re- 
liance on  the  merciful  intentions  of 
God  towards  him  and  his  household. 
The  righteousness  of  Noah,  which  God 
so  signally  approved  and  connected 
with  so  great  blessings,  sprung  from  his 
faith  :  a  resemblance  is  thus  intimated 
between  Noah,  a  righteous  man  of  the 
early  times,  and  the  followers  of  Christ 
whose  righteousness  and  acceptance 
with  God  proceed  from  faith.  Rom. 
i.  IG,  17;  V.  1.  The  intimation  is 
also  given,  that  as  Noah's  deliverance 
was  a  rssult  of  his  faith  in  God,  so  the 
llobrow  Christians  were  to  expect  sal- 
vation through  an  abiding  faith  in  the 
promises  of  God  by  Jesus  Christ. 

8.  By  faith  Abraham  when  he  was 
called  t)  go  —  obeyed.  According  to 
Gen.  xii.  1,  4,  5,  the  Loud  had  said 
unto   Abraham    Get   thee  out  of  thy 


country,  and  from  thy  kindred,  and 
from  thy  father's  house,  unto  a  laud 
that  I  will  show  thee.  .  .  So  Abraham 
departed,  as  the  Lord  had  spoken  unto 
him,  and  he  came  into  the  land  of  Ca- 
naan. —  Thus  he  went  forth,  not  know- 
ing whither  his  divine  Guide  would 
conduct  him,  but  confiding  in  G^.d 
and  bent  on  implicitly  following  bis 
direction. 

9.  By  faith  he  sojourned  in  the  land 
of  promise,  etc.  With  unwavering  faith 
in  God,  he  went,  agreeably  to  divine 
direction,  into  the  promised  land  and 
sojourned  there,  as  not  having  a  fixed 
abode,  but  frequently  changing  his  lo- 
cation, as  if  not  in  a  country  wiiich  he 
could  call  his  own,  but  in  a  stranger's 
land.  II  Dwelling  in  tabernacles  with 
Isaac  and  Jacob;  that  is,  in  tents,  as 
did  also  Isaac  and  Jacob.  To  dwell  in 
tents  and  thus  to  be  continually  ready 
for  changing  the  place  of  abode  was 
significant  of  not  having  a  settled  hab- 
itation. The  pastoral  jjopulation  in 
oriental  countries,  having  their  prop- 
erty in  flocks  and  herds,  and  occupied 
in  pasturage,  removed  from  place  to 
place  as  convenience  or  necessity  re- 
quired. Their  habitations,  consequent- 
ly, were  not  stationary,  but  such  as 
could  be  easily  taken  down  and  re- 
moved. To  this  class  Abraham  bo- 
longcd ;  and  though  he  went  into  the 
land  which  God  had  promised  him,  he 
had  no  fixed  abode  iu  it.  Ho  lived  in 
tents,  as  also  did  Isaac  his  son  and  Ja- 
cob his  grandson,  who  were  sharers  iu 
the  promise  which  he  had  received; 
for  the  promise  respecting  Canaan  made 
to  him  had  reference  also  and  mainly 
to  his  posterity. 

10.  For  he  looked  for  a  city  which 
hath  foundatiins,  whose  builder  and 
maker  is  God.     Abraham  lived  as  a  so- 


no 


HEBREWS 


for  a  ci'3'  wliich  hath  foundations,  whose  builder  and  maker 
is  Go;l.  "  Through  faith  also  Sarah  herself  received 
strength  to  conceive  seed,  and  was  delivered  of  a  child 
when  she  was  past  age,  because  she  judged  him  faithful 
who  had  promised.  ^  Therefore  sprang  there  even  of  one, 
and  him  as  good  as  dead,  so  many  as  the  stars  of  the  sky 
in  multitude,  and  as  the  sand  which  is  by  the  sea-shore 
innumerable. 

^^  These  all  died  in  faith,  not  having  received  the  prom- 


journer  in  the  very  country  which  God 
had  given  to  him  and  his  posterity. 
His  habitual  temper  of  mind  corre- 
sponded to  his  mode  of  life;  for  his  ex- 
pectations were  directed  not  so  much 
to  an  earthly  abode,  either  for  himself 
or  for  his  posterity,  as  to  the  heavenly 
city,  the  permanent,  eternal  dwelling 
in  heaven.  Ho  so  understood  the 
promises  of  God  as  to  bo  looking  for- 
ward to  a  city  which  hath  foundations, 
the  enduring  city,  called  in  xii.  22  the 
heavenly  Jerusalem;  the  city  which 
God  himself  fashioned  and  built,  and 
which  tlierefore  was  not  liable  to  the 
vicissitudes  of  men's  structures  and 
cities.  —  The  idea  is  thus  strongly  pre- 
sented. Man's  cities  are  but  tempo- 
rary :  God's  city,  like  himself,  will 
stand  forever.  —  The  New  Testament 
writers  evidently  understood  the  early 
promises  of  God  to  the  patriarchs  as 
looking  far  beyond  the  earthly  posses- 
sions and  blessiags  which  are  so  dis- 
tinctly mentioned  in  them.  These 
promises  were  designed,  doubtless,  to 
give  such  a  direction  to  their  thoughts 
and  desires  as  would  comport  with  tho 
far-reaching  purposes  of  God  towards 
them;  and  the  yearnings  of  their  spir- 
itual nature  would  not  be  satisfied  with 
merely  temporal  good,  When  God 
promised,  as  in  Gen.  xvii.  7,  to  be  a 
God  to  Abraham  and  to  his  posterity,  he 
included  in  this  promise  the  spiritual 
and  eternal  good  which  would  result 
from  their  being  really  his  people,  as 
well  as  the  earthly  and  temporal  good 
which  would  follow  their  being  selected 
from  al)  other  nations  to  bo  e.\ternally 
and  temporally  his  people;  and  those 
whose  hearts  wore  right  with  Gud  on- 
joyed  the  full  intent  of  the  promise. 
The   promise  of  the  land   of  Cauaaa 


may  also  be  regarded  as  extending  on- 
ward to  the  heaven!]/  land;  tho  desires 
and  expectations  of  the  pious  patri- 
archs also  looked  forward,  though  but 
dimly  as  compared  with  believers  in 
subsequent  ages,  to  the  future  and 
eternal  good,  of  which  the  present  and 
temporary  was  but  an  emblem,  or  a 
foreshadowing. 

11.  Through  faith  also  Sarah  herself 
received  stre?igth,  etc.  See  Gen.  xviii. 
10-14.  It  would  seem  that,  though 
Sarah  was  at  first  unbelieving  in  re- 
gard to  the  promise,  she  afterwards 
believed  it,  through  reflection,  doubt- 
less, on  the  power  and  faithfulness  of 
God. 

12.  Therefore  sprang  there  even  of  one, 
and  him  as  good  as  dead.  Abraham  is 
here  meant,  "  who  against  hope  be- 
lieved in  hope  that  he  might  become 
the  father  of  many  nations  .  .  .  and 
being  not  weak  in  faith,  he  considered 
not  his  own  body  now  dead  when  ho 
was  about  an  hundred  years  old,  nei- 
ther yet  the  deadness  of  Sarah's  womb, 

.  .  .  but  was  strong  in  faith,  giving 
glory  to  God."  Rom.  iv.  18-21.  ||  So 
viany  as  the  stars  of  the  sky,  etc.  See 
Gen.  XV.  5.  "  And  tho  Lord  brought 
him  forth  abroad  and  said,  Look  now 
toward  heaven  and  tell  the  stars,  if 
thou  bo  able  to  number  them  :  and  ho 
said  unto  him,  So  shall  thy  seed  bo." 
Also,  Gen.  xxii.  17,  "  I  will  multiply 
thy  seed  as  tho  stars  of  the  heaven  and 
as  the  sand  which  is  upon  the  sea- 
shore."    Compare  xiii.  16;   xvii.  G. 

13.  These  all  died  in  faith,  n't  having 
received  the  promises,  but  having  seen 
them  afar  off,  eto.  As  the  promises, 
here  spoken  of,  were  given  first  to 
Abraham,  it  would  seem  that  the  per- 
sons  here  meant  were  Abraham   and 


CHAPTER    XI 


141 


ises,  but  having  seen  them  afiir  off,  and  were  persuaded  of 
them^  and  embraced  them,  and  confessed  that  they  were 
strangers  and  pilgrims  on  the  earth.  "  For  they  that  say 
such  things  declare  plainly  that  they  seek  a  country.  ^^  And 
truly,  if  they  had  been  mindful  of  tiiat  country  from  whence 


Sarah,  Isaac  and  Jacob;  though  thcso 
l;iigLt  bo  considered  as  representing 
also  the  other  ancient  worthies  wiio  de- 
scended from  Abraham,  and  who,  like 
I-aac  and  Jacob,  were  sharers  with 
Li:u  i:i  the  promises,  and  who  lived 
and  died  in  the  full  expectation  of  tlie 
promised  blessings  both  for  themselves 
aad  their  posterity.  These  all  lived 
year  after  year  in  faith  and  at  longlh 
died  in  accordance  with  the  faith  which 
they  had  habitually  cherished,  not 
having  received  the  promised  bless- 
ings, but  so  assured,  through  faith  in 
God,  that  the  blessings  would  be  bo- 
stowed,  that  they  might  be  said,  ac- 
cording to  the  idea  in  the  first  verse  of 
this  chapter,  to  see  them  in  the  distant 
future,  and  welcomed  them  as  if  al- 
most within  their  embrace.  —  These 
-promises  related,  in  part,  to  events 
which  were  to  take  place  many  ages 
afterwards;  as,  for  instance,  the  prom- 
ise of  a  numerous  posterity  and  the 
quiet  possession  of  the  land  of  Canaan 
by  their  descendants;  also,  blessings 
through  their  posterity  on  all  the  na- 
tions, specially  through  the  Messiah, 
who  was  to  descend  from  them  accord- 
ing to  natural  lineage.  See  Gen.  xii. 
3;  xsii.  18;  Gal.  iii.  16.  —  Yet  the 
patriarchs,  confiding  in  the  faithful- 
ness of  God  to  his  promises,  saw  these 
events  as  certainties.  In  addition, 
the  Lord  had  promised  Abraham,  Gen. 
xvii.  7,  to  be  a  God  to  him  and  to  his 
posterity  :  and  the  believing  patri- 
archs died  in  faith  relative  to  this  part 
of  the  promise,  having  lived  on  earth 
as  mere  sojourners  whose  country, 
whose  real  home,  was  the  heavenly  one 
where  God,  their  God,  had  his  abode, 
and  to  which  he  would  receive  them. 
Their  faith  anticipated  the  enduring 
city  in  which  they  would  at  length  Tind 
t'cieir  homo;  they  embraced  this  prom- 
ise ;  they  greeted  the  object  of  it  dur- 
ing their  life  of  sojourn,  as  a  person 
Ions  absent  from  his  native  laud  and 


cherished  home  greets  it  as  he  descries 
it  in  the  distance.  ||  And  confessed 
that  they  were  strangers  and  pilgriins  on 
the  earth.  l>y  their  mode  of  life  and 
temper  of  mind,  they  professed  to  have 
on  earth  no  settled  home,  but  to  bo 
mere  sojourners.  The  land  of  Canaan, 
though  theirs  by  divine  gift,  and  t  j  be 
occupied  after  the  lapse  of  a  long  pe- 
riod by  their  descend;ints,  Acts  vii.  5, 
was  not  their  home;  they  cherished  tiie 
feeling  that  they  had  no  homo  on  earth, 
but  fondly  anticipated  a  h'lmo  in 
heaven  with  their  God. — The  idea  of 
being  only  a  sojourner  in  Canaan  found 
ready  expression  in  Abraham,  when 
contracting  with  the  sons  of  Heth  for 
a  burial-place  after  the  decease  of  his 
wife;  Gen.  xxiii.  4,  "  I  am  a  stranger 
and  a  sojourner  with  you  :  "  also,  in  Ja- 
cob when  he  first  met  Pharaoh,  king 
of  Egypt;  Gen.  xlvii.  9,  "The  days  of 
the  years  of  my  pUgrimage  are  an  hun- 
dred and  thirty  years." 

14.  For  they  that  say  such  things  de- 
clare plainly  that  they  seek  a  country. 
Men  who  regard  themselves  as  only 
strangers  and  pilgrims  on  the  earth 
show  clearly  by  this  that  they  have 
not  a  homo  here,  but  that  the  country, 
or  city,  which  they  call  their  home  is 
elsewhere;  they  have  not  yet  arrived 
at  it;  they  are  longing  for  it  as  yet  to 
be  attained.  Compare  Col.  iii.  '2; 
Phil.  iii.  20.  —  The  religious  yearn- 
ings of  the  pious  patriarchs  are,  per- 
haps, illustrated  in  Gen.  xlis.  18, 
where  Jacob,  while  pronouncing  bless- 
ings on  his  sons,  seems  to  have  paused 
awhile,  and  then  to  have  given  utter- 
ance to  his  faith  and  hope  in  the  ex- 
pressive language,  "I  have  waited  for 
thy  salvation,  0  Lord."  —  \\  A  coun- 
try; properly,  native  country,  or  na- 
tive city,  regarded  as  a  person's  homo. 

1").  //'  they  had  been  mindful  of  that 
country  from  which  they  came  out,  eto. 
If  they  had  borne  in  fond  remem- 
brance the  land  from  which  they  came 


U2 


HEBREWS, 


they  came  out,  they  might  have  had  opportunity  to  have 
returned,  ^'^liut  now  they  desh'c  a  better  country^  that  is, 
a  heavenly  :  wherefore  God  is  not  ashamed  to  be  called  their 
God  :  for  he  hath  prepared  for  them  a  city. 

^TJy  faith  Abraham,  when  he  was  tried,  offered  np  Isaac  : 
and  he  that  had  received  the  promises  olfered  np  his  only 
begotten  son,  '^of  whom  it  was  said,  That  in  Isaac  shall 
tlay  seed  be  called  :  ^^  accounting  that  God  ii:as  able  to  raise 


out,  and  had  still  clung  to  it  with  the 
home-feeling,  they  might  easily  have 
returned  to  it.  —  Abraham  personally, 
in  obedienco  to  God's  command,  left 
his  native  country,  with  Sarah  his  wife 
and  Lot  his  nephew.  Gen.  xii.  1,  5. 
The  native  laud  of  Abraham  would  in 
common  conversation  be  called  the 
land  of  his  more  immediate  descend- 
ants; so  that  they  might  be  said,  as 
well  as  ho,  to  have  come  from  it. 

IG.  But  now  they  desire  a  better  coun- 
try, etc.  But,  as  the  case  really  stands 
(speaking  of  it  as  if  it  were  now  pres- 
ent), so  far  from  embracing  any  op- 
portunity to  return  to  the  land  which 
they  had  left,  they  are  willing  to  for- 
get it  as  a  home,  they  are  longing  for 
abetter  land;  that  is,  a  heavenly  land. 
And  because  they  willingly  forget 
their  former  earthly  home,  and  have 
become  intent  on  dwelling  in  the  heav- 
enly land,  God  is  not  ashamed  of  them, 
but  is  willing  to  acknowledge  him- 
self as  their  God,  Gen.  xvii.  7 ;  Ex.  iii. 
6;  Matt.  xxii.  32;  Luke  xs.  37,  and 
to  receive  them  into  the  heavenly  city 
in  which  he  is,  and  in  which  it  is  ap- 
propriate that  his  people  should  have 
their  home.  ||  Foi  he  hath  prepared  for 
them  a  city.  A  clear  proof  of  his  fa- 
vor towards  them  and  his  readiness  to 
bo  known  as  their  God  is  given  in  the 
fact  that  ho  made  ready  for  them  a  city 
in  which  they  might  have  their  endur- 
ing, everlasting  abode.  Compare  ver. 
10. 

17.  Abraham.,  when  he  was  tried,  etc. ; 
that  is,  when  the  Lord  put  to  the  test 
his  laith  and  obedience  by  requiring 
him  to  oJer  up  Isaac,  agreeably  to 
Gen.  xxii.  1,  2.  This  requisition  was 
indeed  a  close  test  of  Abraham's  faith 
ii  the  promise  of  God,  since  the  prom- 
isj  had  reference  to  this  very  son,  Gen. 


xvii.  IG,  19;  xxi.  12,  and  it  was 
through  Isaac  that  the  prt^miscd  pos- 
terity was  to  descend.  The  requisi- 
tion Boemed  to  conflict  direcily  and 
entirely  with  the  promise.  In  these 
trying  circumstances,  would  Abraham 
obey  and  continue  to  believe  the  prom- 
ise ?  It  was,  in  truth,  a  trying  of  his 
faith ;  and  if  he  should  bear  the  test, 
his  faith  must  bo  strong  indeed,  and 
he  might  well  bo  called  the  father  of 
believers.  Rom.  iv.  17.  ||  He  that 
had  rccdvcd  the  promises,  etc.  Repeated 
promises  had  been  made  to  him  of  a 
son  and  of  an  innumerable  posterity. 
These  promises  ho  had  accepted  with 
joy,  and  he  had  entire  confidenco  in 
their  fulfilment;  but  now,  after  the 
promised  son  was  born,  and  that,  too, 
when,  according  to  tho  course  of  na- 
ture, there  was  no  ground  for  expect- 
ing his  birth,  tho  confiding  father  was 
required  to  offer  up  that  son  as  a  burnt- 
oifering.  ||  His  only-begotten  son.  Isaac 
was  so  called  as  being  the  only  prom- 
ised son  and  the  only  son  of  Abratiaai 
and  Sarah.  How  greatly  this  circum- 
stance added  to  the  trial  of  his  faith! 

18.  Of  whom  it  was  said;  more  cor- 
rectly, to  whom  it  was  spoken;  that  is, 
to  Abraham.  ||  In  Isaac  shall  thy  seed 
be  called.  See  Gen.  xxi.  12.  Tho  ad- 
ditional trying  circumstance  is  here 
mentioned,  of  its  having  been  distinctly 
declared  to  Abraham  that  through 
Isaac  the  numerous  posterity  was  to 
descend. 

19.  Accounting  that  God  was  able  tn 
raise  him  up  even  from  the  dead;  taking 
into  account,  or  considering,  that  even 
from  the  dead  God  was  able  to  raise 
him  up,  and  believing  that  God 
would  do  so  rather  than  allow  his 
promise  to  fail.  This  only  promised 
son,  therefore,  through  whom  ho  bad 


CHAPTER    XI 


143 


him  up,  even  from  the  dead:  from  whence  also  he  received 
him  in  a  figure.  ^  By  faith  Isaac  blessed  Jacob  and  Esau 
concerning  things  to  come.  ^^ By  faith  Jacob,  A\hen  he  vvas 
a  djing,  blessed  both  the  sons  of  Joseph  ;  and  worshipped, 
leaning  upon  the  top  of  his  staff.  ^"By  faith  Joseph,  when 
he  died,  made  mention  of  the  departing  of  the  children  of 
Israel ;  and  gave  commandment  concerning  his  bones. 
^•'  By  faith  Moses,  when  he  was  born,  was  hid  three  mouths 


been  promised  an  innumerable  poster- 
ity, he  laid  on  the  altar  of  sacrifice, 
not  indeed  without  seeing  that  the 
death  of  this  son  would,  to  human 
view,  bhist  all  his  own  cherished  hopes 
and  make  void  the  promise  of  God, 
yet  checking  every  doubt  by  consider- 
ing that  God  could  restore  him  to  life 
and  still  carry  into  effect  what  he  had 
promised.  ||  From  whence  also  he  re- 
ceived him,  in  a  figure.  Figuratively, 
or  in  the  way  of  similitude,  Abraham 
may  be  said  to  have  at  first  received 
Isaac  from  the  dead.  Compare  verse 
Vl ;  also,  Rom.  iv.  19. 

20.  By  faith  Isaac  blessed  Jacob  and 
Esau,  etc.  See  Gen.  xxvii.  27-29,  39, 
40.  The  benediction  of  Isaac  on  his 
two  sons  proceeded  from  his  firm  belief 
iu  the  promises  of  God. 

21.  Jacob,  when  he  was  a  dying;  or, 
as  we  say,  when  on  his  death-bed. 
11  Blessed  both  the  sons  of  Joseph.  The 
two  sons  of  Joseph,  Manasseh  and 
E[)hraim,  born  in  E^^ypt  before  Jacob 
removed  to  that  country,  were  adopted 
by  Jacob  as  his  own  sons.  Gen.  xlviii. 
5,  and  their  names,  consequently,  were 
substituted,  among  the  heads  of  the 
tribes  in  place  of  Joseph  their  father, 
and  of  Levi,  whoso  descendants  were 
not  to  have  any  landed  inheritance,  as 
being  the  priestly  tribe.  ||  And  wor- 
shipped, leaning  on  the  top  of  his  staff; 
more  exactly,  he  bowed,  in  worship,  on 
the  top  of  his  staif.  This  circumstance 
seems  added  here  to  show  the  devout 
spirit  in  which  the  patriarch  pro- 
nounced his  benediction:  he  did  it  re- 
ligiousl}',  with  unwavering  faith  in  the 
promises  of  God.  —  The  act  here  as- 
cribed to  Jacob  is  not  found  recorded 
in  our  English  Bible;  but  the  Greek 
version  of  tho  Hebrew  original,  in 
'■ca.    xlvii.    31,   has   the   very  words 


here  used.  In  our  translation  of  the 
Hebrew  Scriptures  we  there  read,  "And 
Israel  bowed  himself  upon  the  bed's 
head."  The  original  Hebrew  words 
admit  of  either  translation,  according 
as  diiferent  vowel-poiuts  are  attached 
to  the  word  rendered  bed. 

22.  By  faith  Joseph,  when  he  died, 
made  mention  of  the  departing,  etc. ;  Jo- 
seph, when  near  to  death,  reminded 
his  brethren  that  their  descendauta 
were  to  remove  from  Egypt  to  Canaan. 
His  faith  in  the  promises  of  God  did 
not  falter.  See  Gen.  1.  24,  "  And 
Joseph  said  unto  his  brethren,  I  die; 
and  God  will  surely  visit  you,  and 
bring  you  out  of  this  land  unto  the 
land  which  he  sware  to  Abraham,  to 
Isaac,  and  to  Jacob."  Compare  Gen. 
XV.  13,  14;  xxvi.  3-5;  xxviii.  13,  14. 
11  And  gave  commandment  concerniyig  his 
bones.  Joseph,  through  his  faith  in 
the  promise  that  the  Israelites  should 
iu  future  ages  possess  the  land  of  Ca- 
naan, was  unwilling  that  his  remains 
should  be  deposited  in  Egypt.  Hence 
he  "  took  an  oath  of  the  children  of 
Israel,  saying,  God  will  surely  visit 
you,  and  ye  shall  carry  up  my  bones 
from  hence."  Gen.  1.  2  J.  They  ac- 
cordingly "  embalmed  him,  and  he  was 
put  iu  a  coffin  in  Egypt."  Gen.  1.  20. 
This  oath  was  borne  iu  mind  age  after 
age;  and  when,  at  length,  the  Israel- 
ites left  Egypt,  Moses  took  the  bones 
of  Joseph  with  him,  Ex.  xiii.  19; 
and  when  the  Israelites  under  Joshua 
obtained  possession  of  Canaan,  thoy 
buried  them  in  Sheehem.  Josh.  xxiv. 
32. — Compare  Gen.  xlix.  2J-31;  1. 
4-13,  with  reference  to  a  similar  di- 
rection by  the  patriarch  Jaci  b. 

23.  By  faith,  Aloses,  when  he  was 
born,  was  hid  three  months,  etc.  See 
Ex.  ii.  2.     Tho  parents  of  M'lsescher- 


144 


HEBREWS, 


of  his  parents,  because  thej^  saw  lie  ivas  a  propei'  cliilcl ;  and 
thc3^  were  not  afraid  of  the  king's  comniandment.  '^Bj 
faith  Moses,  when  he  was  come  to  years,  refused  to  be  called 
the  son  of  Pharaoh's  daughter  ;  ^  choosing  rather  to  suffer 
affliction  with  the  people  of  God,  than  to  enjoy  the  pleas- 
ures of  sin  for  a  season;  ^^ esteeming  the  reproach  of 
Christ  greater  riches  than  the  treasures  in  Eg^qDt :  for  he 

enduring,  than  to  possess  the  agreeable 
worldly  condition  which  a  couipliaiico 
with  the  sinful  institutions  and  prac- 
tices of  Egypt  might  have  procured 
for  him. — The  Israelites  were  avowedly 
the  people  of  Jehovah,  the  true  Gud; 
they  were  his  chosen  nation;  and  it 
was  among  them  that  his  spiritual 
people  were  found.  By  adhering  to 
them,  Jloses  was  identifying  his  inter- 
ests with  those  of  God  on  earth.  Had 
he  been  willing  to  disown  his  relation 
to  the  Hebrews  and  to  the  true  Gud, 
and  to  accept  rank  and  power  among 
the  idolatrous  Egyptians,  he  might 
have  secured  the  temporary  enjoyment 
of  great  worldly  distinction ;  but, 
through  faith  in  the  promises  of  God, 
he  preferred  to  maintain  his  connec- 
tion with  the  ill-treated  Hebrews  and 
to  suffer  his  full  share  in  their  afflic- 
tions, knowing  that  enduring  bliss  and 
glory  would  be  given  to  faithful  ser- 
vants of  God. 

26.  Esteeming  the.  reproach  of  Christ 
greater  riches  tha7i  the  treasures  in  Egypt. 
The  New  Testament  writers  regarded 
Christ,  the  Messiah,  as  present,  in  his 
pre-existent  nature,  among  the  early 
Hebrews,  directing  their  movements 
and  controlling  events  relative  to  them. 
See  1  Cor.  x.  4,  9.  Whatever  re- 
proach, then,  was  cast  on  them,  as  a 
distinct  people,  was  really  cast  on  the 
Messiah,  who  was  their  Head.  Moses 
accounted  it  a  glory  to  share  in  such 
reproaches.  The  riches  and  dignities 
of  Egypt  were  light  iu  comparison 
with  the  honor  of  being  united  with 
Christ,  even  in  sulfering  cruel  mal- 
treatment. II  For  he  had  respect  unto 
the  recompense  of  the  reward.  He  con- 
templated the  future  retribution ;  on 
the  one  hand,  the  final  recompense  of 
a  servant  of  God,  faithful  ia  the  midst 
of  reproaches;  and,  on  the  other,  tlio 
final  recompense  of  one   who   should 


ished  the  belief  that  their  nation, 
agreeably  to  the  divine  prediction, 
Gen.  XV.  13-16,  would  be  delivered 
from  bondage  in  Egypt  and  possess 
the  land  of  Canaan.  A  deliverer  was 
to  be  raised  up;  and  every  true-hearted 
Hebrew  parent  might  hope  that  a  son 
of  his  was  to  be  the  honored  one,  and 
would  cheerfully,  with  such  a  hope, 
incur  many  hazards.  ||  They  saw  he 
was  a  proper  child;  a  peculiarly  fine- 
looking  child.  Ex.  ii.  2;  Actsvii.  20. 
His  very  appearance  in  the  earliest  in- 
fancy seemed  to  indicate  an  uncom- 
monly honorable  destiny.  ||  They  were 
not  afraid  of  the  king's  command  merit. 
Pharaoh,  the  king  of  Egypt,  had 
"tjharged  all  his  people,  saying.  Every 
son  that  is  born  [of  the  Hebrews]  ye 
shall  cast  into  the  river.  '  Ex.  i.  22. 
The  parents  of  Moses  had  no  such  fear 
of  the  king's  decree  as  would  induce 
them  to  consent  to  its  execution.  Their 
pious  fear  of  God  and  their  faith  in 
Lim  emboldened  them  to  disregard  it. 

24.  Moses,  when  he  was  come  to  years, 
refused  to  be  called  the  son  of  Pharaoh's 
daughter.  According  to  Hebrew  tradi- 
tions preserved  by  Joscphus,  the  Jew- 
ish historian.  Antiquities,  II.  9,  7,  the 
daughter  of  Pharaoh  adopted  Moses 
as  her  son,  in  order  that,  should  she 
have  no  son  of  her  own,  he  might  be 
the  heir  of  the  kingdom.  In  Ex.  ii. 
10,  we  are  informed  that  Moses  "  be- 
came her  son."  But  in  after  years, 
that  is,  "  when  he  was  full  forty  years 
old,"  his  regard  for  his  oppressed 
brethren,  and  his  faith  in  the  purpose 
of  God  to  deliver  them,  led  him  to  re- 
nounce the  honor  of  belonging  to  the 
royal  family.  Ex.  ii.  11,  15;  Acts 
vii.  23-25. 

25.  Choosing  rather  to  suffer  affliction 
with  the  people  of  God  than  to  enjoy,  etc. 
He  chose  rather  to  share  in  the  ill- 
treatment   which    his    brethren   were 


CHAPTER    XI. 


115 


had  respect  unto  the  recompense  of  the  reward.  ^  By  faith 
he  forsook  Egypt,  not  fearing  the  wrath  of  the  king  :  for  lio 
endured,  as  seeing  him  who  is  invisible.  '^  Through  faith 
he  kept  the  passover,  and  the  sprinkling  of  blood,  lest  he 
that  destroyed  the  first-born  should  touch  them.     ^-^  By  faith 


abandon  the  service  of  God  in  order 
to  acquire  the  wealth  and  honor  of 
distinguished  rank  in  Egypt.  The 
faith  of  Moses  left  him  no  room  for 
hesitation. 

27.  By  faith  he  forsook  Egypt,  not 
fearing  the  wrath  of  the  king.  This  step 
appears  to  have  been  a  personal  one 
exclusively,  and  to  have  been  taken 
previously  to  the  instituting  and  first 
observance  of  the  passover,  verso  28, 
which  took  place  in  Egypt,  on  the 
night  of  the  Israelites'  departure.  It 
was,  therefore,  his  departure  from 
Egypt  when,  after  his  slaying  of  the 
Egyptian,  he  fled  from  the  face  of 
Pharaoh,  and  went  to  the  land  of 
Midian.  Ex.  ii.  15.  On  that  occa- 
sion the  king  had  assumed  a  threaten- 
ing attitude  towards  Moses  ;  but  at 
the  final  departure  of  the  people  from 
Egypt,  the  king  and  the  Egyptians 
were  desirous  that  they  should  depart 
and  Moses  had  then  no  ground  for  an 
immediate  dread  of  his  wrath.  Ex. 
xii.  31,  33.  Not  fearing  the  wrath  of 
the  king.  Yet  it  is  said  in  Ex.  ii.  14, 
that  Moses  feared,  because  he  had  dis- 
covered that  his  killing  of  the  Egyp- 
tian had  become  known.  To  avoid 
death  at  the  hands  of  Pharaoh,  Moses 
fled.  He  ,was,  indeed,  aware  of  his 
danger  and  took  means  to  avert  it. 
He  did  not,  however,  so  fear  the  king's 
wrath  as  to  be  terrified  by  it  and  seek 
to  conciliate  the  king's  favor;  he  did 
not  waver  in  his  determination  to 
share  in  the  lot  of  his  nation,  nor 
give  up  the  expectation  of  being  their 
deliverer.  According  to  Acts  vii.  2o, 
he  understood  that  God  would  deliver 
his  brethren  by  his  hand;  and  the 
wrath  of  the  king  did  not  deter  him 
from  abiding  faithful  to  God  and  to  his 
brethren.  Uo  saw  that  a  temporary 
absence  from  Eg3'pt  for  avoiding  the 
anger  of  the  king  then  reigning, 
would  be  the  only  means  of  his  be- 
coming eventuallv  the  deliverer  of 
'l3 


his  people.  ||  He  endured,  as  seeing 
him  who  is  invisible.  He  remained 
steadfast,  as  if  actually  seeing  the  in- 
visible God,  the  true  object  of  fear, 
the  fear  of  whom  elevated  him  above 
the  fear  of  man,  and  to  whom  he  held 
himself  accountable,  from  whom  only 
could  also  come  needed  aid  for  the  de- 
liverance of  his  brethren.  According 
to  Acts  vii.  30,  he  remained  forty 
years  in  tho  land  of  Midian  before  ho 
was  specially  called  bytheLoKD  to  re- 
turn to  Egypt  for  leading  forth  tho 
Hebrews.  During  this  long  interim, 
he  endured  in  faithfulness  to  God :  his 
confidence  in  the  ever-present  God, 
who  is  ever  mindful  of  his  servants 
and  ever  watchful  of  their  ways,  never 
deserted  him. 

28.  Through  faith  he  kept  the  pass- 
over,  etc. ;  more  literally,  he  instituted 
the  passover;  that  is,  by  divine  direc- 
tion. See  Ex.  xii.  1-28.  Moses  had 
faith  in  tho  declaration  of  God  that  ho 
would,  on  an  appointed  night,  as  tho 
last  visitation  on  the  Egyptians  pre- 
vious to  the  departure  of  the  Hebrews, 
destroy  all  the  first-born  of  the  Egyp- 
tians, Ex.  xi.  4,  5;  xii.  12,  13,  but 
would  pass  over  the  houses  of  tho  He- 
brews  on  which  the  blood  of  the  lambs 
required  to  be  slain  by  them  on  that 
occasion  should  be  sprinkled.  Thus 
was  instituted  and  commenced  tho  fes- 
tival which  was  hence  denominated 
tho  passover.  Ex.  xii.  27.  ||  Lest  he 
that  destroyed  the  first-born  should  touch 
them  ;  that  is,  should  touch  the  He- 
brews. Moses  had  thus  informed  tho 
people;  Ex.  xii.  23,  "The  Lord  will 
pass  through  to  smite  the  Egyptians; 
and  when  he  seeth  the  blood  upon  tho 
lintel,  and  on  the  two  side-posts,  tho 
Lord  will  pass  over  the  door,  and  will 
not  suffer  the  destroyer  to  come  in 
unto  your  houses  to  smite  you."  Seo 
also  Ex.  xi.  7;  xii.  12,  13. 

29.  By  faith  they  passed  through  the 
Red  Sea  as  by  dry   land.      God   had 


146 


HEBREWS. 


they  passed  through  the  Hed  Sea  as  by  dry  land:  which  the 
Egyptians  assaying  to  do  were  drowned.  ^By  faith  the 
walls  of  Jericho  fell  down,  after  they  were  compassed  about 
seven  days.  ^^  By  faith  the  harlot  Rahab  perished  not  with 
them  that  believed  not,  when  she  had  received  the  spies 
with  peace. 

^^  And  what  shall  I  more  say  ?  for  the  time  would  fail  me 
to  tell  of  Gideon,  and  of  Barak,  and  of  Samson,  and  of 
Jephthah ;  of  David  also,  and  Samuel,  and  of  the  proph- 
ets :  ^  who  through  faith  subdued  kingdoms,  wrought  right- 


oromised  the  Hebrews  deliverance 
xom  the  Egyptians,  who  were  in  pur- 
suit of  them,  and  a  passage  through 
che  sea  on  dry  ground.  Ex.  xiv.  13- 
22.  On  this  promise  they  relied  :  ac- 
eordingly  they  passed  through  in 
safety.  |{  Which  the  Egyptians  assay- 
ing to  do  were  drowned.  The  Egyptians 
ventured  presumptuously  into  the  sea 
in  pursuit  of  the  Hebrews,  and  God 
gave  them  up  to  their  fool-hardiness, 
Ex.  xiv.  17,  and  made  the  waters  re- 
turn, covering  "  the  chariots  and  the 
horsemen  and  all  the  host  of  Pharaoh  : 
there  remained  not  so  much  as  one  of 
them."  Ex.  xiv.  28.  They  were  all, 
in  the  expressive  language  of  the 
original,  swallowed  up. 

30.  By  faith  the  walls  of  Jericho  fell 
down,  etc.  God  had  promised  to  Joshua 
that  Jericho  should  fall  into  the  hands 
of  the  Israelites,  and  had  directed  that 
the  priests,  bearing  the  ark  of  the 
Lord,  and  the  armed  men  should 
march  around  the  city  once  a  day  for 
six  days  and  seven  times  on  the  seventh 
day  :  then  the  wall  was  to  fall  down. 
Confiding  in  the  promise  and  obeying 
the  direction,  they  thus  came  into  pos- 
session of  the  city.     Joshua  vi.  1-20. 

31.  By  faith  the  harlot  Rahab  per- 
ished not,  etc.  The  spies  who  had  been 
sent  by  Joshua  to  Jericho  were  protected 
by  Rahab.  Joshua  ii.  1-21.  In  con- 
sequence of  information  which  had 
reached  Jericho  concerning  the  Lord's 
wonderful  deeds  in  behalf  of  the  Is- 
raelites, she  fully  believed  that  ho 
would  give  them  the  land  of  Canaan. 
Her  belief  of  this  rested  on  her  faith 
in  the  true  God ;  "  for,"  she  said,  "  the 
Lord,  your  God,  ho  is  God  in  heaven 


above  and  in  earth  beneath."  Joshua 
ii.  11.  In  consequence  of  her  firm  be- 
lief that  Jericho  and  the  whole  country 
would  fall  into  the  hand  of  the  Isra- 
elites, she  solicited  a  promise  from  the 
spies  that  she  and  her  relatives  should 
bo  spared  in  the  destruction  which 
awaited  the  city  :  a  promise,  which 
was  sacredly  observed.  Joshua  ii.  12, 
13,  18;  vi.  22,  23,  25.  ||  Received  the 
spies  with  peace;  with  good  will  or  wel- 
come. —  Though  a  disgraceful  name 
had  become  associated  with  Rahab, 
yet,  from  the  honorable  mention  which 
is  made  of  her,  we  can  have  no  doubt 
that  she  was,  at  the  time  spoken  of, 
leading  a  virtuous  life. 

32-40.  This  list  of  worthies  is  now 
brought  to  a  close  by  a  rapid  grouping 
together  of  names  hold  in  devout  and 
honored  remembrance,  and  of  events 
indicative  of  strong  faith  on  the  part 
of  the  actors  in  them,  from  the  time 
of  the  Judges  to  the  period  suceecuiug 
the  termination  of  the  Old  Testament 
canon. —  Gideon.  Judges  vi.  11,  etc. 
II  Barak.  Judges  iv.  C,  etc.  ||  Sam- 
son. Judges  xiii.  24,  etc.  ||  Jephthah. 
Judges  xi.   1,  etc.      ||  David,  Samuel. 

I  and  2  Samuel. 

33.  Who  through  faith  subdued  king- 
doms. Reference  seems  had  here  par- 
ticularly  to   the   victories   of  David. 

II  Wroiight  righteousness.  Since  tuo 
men  spoken  of  were  occupied  in  civil 
aft'airs  as  well  as  sacred,  it  is  probable 
that  a  righteous  administration  of  pub- 
lic business  is  here  intended;  they  ad- 
ministered  righteously  the  offices  to 
which  they  had  been  called. —A  re- 
ligiously upright  mode  of  life  in  what- 
ever capacity  may  also  be  intended  as 


CHAPTER    XI 


117 


eousness,  obtained  promises,  stopped  the  mouths  of  lions, 
^  quenched  the  violence  of  lire,  escaped  the  edge  of  the 
sword,  out  of  weakness  were  made  strong,  waxed  valiant 
in  fight,  turned  to  flight  the  armies  of  the  aliens.  ^  Women 
received  their  dead  raised  to  life  again  :  and  others  were 
tortured,  not  accepting  deliverance  ;  that  they  might  obtain 
a  better  resurrection  :  ^  and  others  had  trial  of  cruel  mock- 
ings  and  scourgings,  yea,  moreover  of  bonds  and  imprison- 
ment :  ^'  they  were  stoned,  they  were  sawn  asunder,  were 


would  appear  from  Ps.  xv.  2 ;  the  ex- 
pression, "He  that  walketh  uprightly 
andwo7-l-eihrif/hteous7iess,"h(imgdesaiip- 
tive  of  the  man  in  whom  God  delights; 
and  from  Acts  x.  35,  "  lie  that  feareth 
God  and  workcth  rujhteousnetss  "  being  the 
man  who  is  accepted  with  God.  ||  Ob- 
tained promises;  obtained  tho/M//;^mfi?it 
of  promises.  The  promises  of  victories 
and  of  other  distinguished  blessings 
are  probably  here  meant;  such  as  in 
Judges  iv.  W:,  the  promise  that  the 
Lord  would  deliver  Sisera  into  the 
hand  of  Barak;  in  Judges  vii.  7,  the 
promise  that  the  Loud  would  deliver 
the  Midianites  into  the  hand  of  Gid- 
eon. II  Stopped  the  mouths  of  lions;  as 
in  the  case  of  Daniel.     Dan.  vi.  22. 

34.  Quenched  the  violence  of  fire  ;  as 
in  the  case  of  Shadrach,  Meshach, 
and  Abed-nego.  Dan.  iii.  27.  ||  Es- 
caped the  edge  of  the  siuord.  The  vari- 
ous escapes  of  David  may  illustrate 
this.  1  Sam.  xviii.  11;  six.  10,  12; 
xxi.  10;  xxiii.  13.  Also  the  escape 
of  Elijah  from  the  rage  of  Jezebel,  I 
Kings,  chapter  lOth,  and  of  EJisha 
from  the  king  of  Syria,  2  Kings  vi. 
8-23.  II  Out  of  wrahncss  were  made 
strong;  as  was  Samson,  Judges  xv. 
18,  19;  xvi.  28;  as  was  also  Hezekiah. 
Is.  xxxviii.  1-5.  ||  Waxed  valiant  in 
fight  ;  as  at  the  capture  of  Ai,  Joshua 
8th  chapter;  at  the  capture  of  Gibcon, 
Joshua  X.  1-14  ;  as  in  the  case  of 
Gideon's  band  of  three  hundred  men 
routing  the  hosts  of  Midian  and  Ama- 
lok.    Judges  vii.  19-22. 

35.  Women  received  their  dead,  etc. ; 
as  the  widow  at  Zarephath,  1  Kings 
xvii.  17-24;  and  the  Shunamite,  2 
Kings  iv.  18-37. — Thus  far  the  in- 
stances adduced  illustrate  the  efficacy 
of  faith  in  God  as  honored  with  deliv- 


erance from  perils  and  with  other  sig- 
nal lecompenses.  But  the  efficacy  of 
faith  is  equally  seen  in  the  support 
which  it  gives  to  suffering  piety,  in 
enabling  its  possessors  to  endure  con- 
tempt, privation,  the  terrors  of  a  vio- 
lent death,  without  complaint  and 
even  cheerfully.  Hence,  specimens  of 
this  latter  description  are  now  added. 
II  Others  were  tortured.  Reference  is 
had  hero  to  persecutions  endured  by 
faithful  Jews  in  times  subsequent  to 
the  Old  Testament  history,  when  the 
nation  was  under  the  oppression  of 
heathen  princes.  —  The  original  term 
here  used  is  derived  from  the  name  of 
the  instrument  employed  for  torturing. 
It  was  called  tympanum,  and  was 
shaped  like  a  kettle-drum  :  the  victim 
was  fastened  ou  it  and  either  beaten, 
or  scourged,  to  death.  ||  Not  accepting 
deliverance  ;  literally,  the  deliverance, 
that  which  was  promised  by  their  per- 
secutors in  case  they  would  abandon 
their  religion.  ||  That  they  might  ob- 
tain a  bitter  resurrection.  They  re- 
mained steadfast  and  would  not  accept 
the  temporary  deliverance,  preferring 
the  better  deliverance  from  death, 
namely,  the  resurrection  to  immortal 
life. 

3G.  Others  had  trial  of  cruel  mockings 
and  scourgings.  Reference  is,  probably, 
here  also  made  to  persecutions  of  which 
the  Jewish  history,  subsequent  to  the 
times  of  the  Old  Testament,  preserved 
some  memorable  instances.  ||  Of  bonds 
and  imprisonment.  Cases  like  that  of 
Jeremiah  the  prophet,  as  related  in 
Jer.  xxxvii.  11-21,  and  of  Micaiah,  1 
Kings  xxii.  2G,  27,  and  others  in  other 
trying  periods  of  Jewish  history  are 
here  meant. 

37.   T/uy  tvcre  stoned  ;   as  was  Zcch 


148 


HEBREWS. 


tempted,  were  slain  with  tlie  sword  :  tliey  wandered  about 
in  sheepskins  and  goatslcins  ;  being  destitute,  afflicted,  tor- 
mented ;  ^  of  wliom  the  world  was  not  worthy :  they  wan- 
dered in  deserts,  and  in  mountains,  and  m  dens  and  caves 
of  the  earth. 

^^  And  these  all,  having  obtained  a  good  report  through 
faith,  received  not  the  promise :  '^  God  having  provided 
some  better  thing  for  us,  that  they  without  us  should  not 
be  made  perfect. 


ariah.  2  Chron.  xxiy.  20,  21.  ||  Sawn 
asunder.  Jewish  tradition  relates 
that  such  was  the  fate  of  Isaiah  the 
prophet.  II  Slaiti  ivith  the  sword.  Com- 
pare 1  Kings  xix.  10,  where  Elijah 
speaks  of  the  Lord's  prophets  slain 
with  the  sword;  also  Jer.  xxvi.  20-23. 

38.  Of  whom  the  w.>rld  was  not 
worthy.  Though  the  men  just  spoken 
of  appeared  externally  as  objects  of 
pity  and  scorn,  they  were  yet  the  ex- 
cellent of  the  earth;  the  world  was 
not  worthy  to  possess  such  treasures  of 
moral  worth.  ||  They  wandered  in  des- 
erts, etc.  Thus,  in  the  days  of  Jeze- 
bel, who  so  bitterly  hated  the  prophets 
of  the  Lord,  Obadiah  concealed  a 
hundred  prophets  in  caves.  1  Kings 
xviii.  4,  13.  The  prophet  Elijah  wan- 
dered about,  having  no  security  for  his 
life.  1  Kings  xix.  4,  8,  13.  Jewish 
history  records  other  cases  of  similar 
trying  circumstances. 

39.  These  all;  these,  who  are  brought 
to  view  in  this  chapter  as  examples  of 
faith.  WHavini/  obtained  a  good  report, 
etc. ;  having  obtained  a  good  testi- 
mony among  men  through  their  faith 
in  God.  Compare  verse  2.  ||  Re- 
ceived not  the  promise;  that  is,  the 
fulfilment  of  the  promise;  they  re- 
ceived not  '•/he  promised  blessing.  — 
But  what  was  the  promised  blessing 
here  referred  to?  In  iv.  1  and  vi.  12, 
17,  the  promise  is  that  of  the  heavenly 
rest;  and  in  ix.  15  it  is  that  of  the 
eternal  inheritance.  See  also  x.  36; 
xi.  13.  In  view  of  these  passages,  and 
from  the  general  tenor  of  the  practical 
views  presented  in  this  epistle,  it 
would  seem  that  the  promise  is  that  of 
the  completed  glory  and  bliss  of  heaven 
as  connected  with  Christ's  actual  com- 
ing into  the  world  and  the  establish- 


ment of  his  kingdom  by  his  becoming 
exalted  to  the  right  hand  of  God.  The 
promise  of  an  abode  in  heaven  had 
been  made  to  the  pious  in  the  early 
ages,  but  the  realization  of  it  in  full 
measure,  or  in  perfection,  was  not  be- 
stowed. The  promise  is  substantially, 
that  of  the  city  which  hath  foundations, 
verse  10,  and  of  the  better  land,  verse 
16;  yet  that  promise  is  here  to  bo 
understood,  not  in  a  general  sense, 
since  they  had,  in  such»a  sense,  re- 
ceived the  fulfilment  of  it,  but  in  its 
complete  enjoyment,  in  its  stage  of  per- 
fection, which  was  reserved  for  the 
time  of  Christ's  actually  occupying  tho 
heavenly  throne.  All  the  promises  of 
God  made  to  the  patriarchs  and  handed 
down  to  their  posterity  came  to  be  re- 
garded as  concentrated  in  the  coming 
of  Christ  into  the  world  and  his  be- 
ing exalted  to  the  right  hand  of  the 
Majesty  on  high,  which  events  would 
naturaUy  carry  to  a  higher  degree  the 
ineffable  bliss  and  glory  of  the  faithful 
people  of  God  who  had  long  before 
finished  their  earthly  career.  The  as- 
cension of  Christ  to  the  right  hand  of 
the  Father  was  the  great  event  which 
would  bring  on  tho  complete  fulfil- 
ment of  the  promise;  so  that,  com- 
paratively speaking,  the  pious  of  for- 
mer ages  did  not  receive  its  fulfilment, 
but  entered  into  the  heavenly  rest  with 
tho  prospect  of  a  still  future  complete 
realization  of  the  prouiise,  the  com- 
menced fulfilment  of  which  had  been 
bestowed. 

40.  God  having  provided  some  better 
thing  for  us;  or,  God  having  looked 
forward  to  something  bettor  concerning 
us;  something  more  excellent  than 
had  been  bestowed  on  tho  pious  of  past 
ages,  and  which  was  held  in  reserve 


CHAPTER    XII 


^  Wheuefore,  seeing  we  also  are  compassed  about  with 
so  great  a  cloud  of  witnesses,  let  us  lay  aside  every  weight, 

until  Christ  should  have  accomplished 
his  earthly  work  and  been  exalted  to 
the  throne  of  almighty  power.  This 
better  thing  is  the  more  privileged  state 
of  knowledge  and  spiritual  enjoyment 
granted  to  believers  in  Christ  than 
that  to  which  the  Old  Testament  saints 
were  admitted.  They  had  merely  a 
shadow  of  the  good  things  to  come,  an 
obscure  representation  of  them  :  we 
have  the  iina/je,  the  clear  representa- 
tion of  those  things.  Compare  x.  1. 
The  increased  knowledge  and  enjoy- 
ment granted  to  believers  in  Christ, 
while  yet  on  earth,  in  reference  to  the 
great  sacrifice  in  their  behalf,  to  their 
freeness  of  access  to  the  throne  of 
grace,  their  acceptance  with  God,  as 
forgiven,  as  liberated  from  sin  and 
adopted  into  his  household,  are  a  great 
advance  on  the  measure  of  light  and 
of  divine  favor  accorded  to  the  pious 
under  the  Old  Testament.  ||  That 
they  without  us  should  not  be  made  per- 
fect; or,  should  not  be  perfected.  The 
perfection  here  meant  is  the  perfected 
state  of  heavenly  bliss  which  was 
held  in  reserve  till  Christ  should  have 
actually  performed  the  work  of  re- 
demption and  ascended  to  his  Father's 
throno  as  King  of  kings,  Head  over 
all  things.  Till  then,  the  bliss  of 
those  who  had  been  faithful  to  God  in 
all  preceding  generations  would  be 
incomplete.  ||  Without  us;  without 
having  us  in  their  company;  us,  be- 
lievers who  have  lived  since  the  coming 
and  the  ascension  of  Christ.  The  pious 
of  preceding  ages  were  not  to  attain 
their  completely  glorified  state  till 
we,  of  the  Christian  period,  should  be 
joined  to  their  number.  They  were 
to  await  the  coming  of  Christ  on  earth 
and  his  ascension  to  the  right  hand  of 
God  before  they  could  enter  on  the 
perfection  of  their  glory.  The  ran- 
somed of  past  ages  and  tlie  ransomed 
of  the  ages  since  the  coming  of  Christ, 
being  associated  together,  present  a 
scone  which  could  not  exist  till  the 
groat  events  of  Christ's  death  and  as- 
13* 


cension  had  actually  taken  place.  — 
The  incompleteness  of  the  happy  state 
of  the  redeemed  of  past  ages  as  com- 
pared with  their  state  after  the  ascen- 
sion of  Christ  and  the  addition  of 
Christ's  actual  disciples  to  their  num- 
ber, may  be  illustrated  by  the  descrip- 
tions of  the  heavenly  worship  and  the 
bliss  of  the  redeemed,  as  given  in  the 
book  of  Revelation.  The  mention  of 
Christ  occupies  so  important  a  place  in 
these  descriptions,  Rev.  v.  6-l4;  vii. 
9-17;  xii.  10;  xiv.  1-5;  xv.  3;  xix. 
7-lG,  that  the  blessed  state  of  the  de- 
parted righteous  during  the  period 
preceding  his  appearing  on  earth  and 
his  ascension  must  have  seemed,  to  one 
contemplating  it  after  Christ's  ascen- 
sion, imperfect.  In  order  to  its  being 
made  perfect,  the  actual  work  of  Christ 
and  the  presence  in  heaven  of  those 
who  had  actually  tasted  on  earth  of 
his  redeeming  grace  were  necessary.  — 
Concerning  the  pious  dead  before  the 
ascension  of  Christ  we  are  sufficiently 
assured  in  the  woi'd  of  God  that  they 
were  in  a  state  of  happiness,  freed 
from  sin  and  from  the  trials  and  toils 
of  earth.  But  according  to  the  view 
in  this  passage,  and  in  harmony  with 
the  representations  in  the  book  of  Rev- 
elation concerning  the  bliss  of  deceased 
followers  of  Christ,  their  condition  was, 
to  a  great  extent,  one  of  expectancy, 
and  the  completion  of  Christ's  work 
brought  a  vast  accession  to  their  bliss. 

CHAPTER   XII. 

Incitements  to  perseverance  in  the 
Christian  course,  from  the  examples 
detailed  in  the  preceding  chapter;  also 
from  the  view  of  Christ,  the  exemplar 
of  believers,  as  well  as  their  Lord; 
vs.  1-3 ;  likewise,  from  the  compara- 
tive mildness  of  the  trials  to  which  the 
Hebrew  Christians  had  thus  far  been 
subjected,  and  from  the  design  of  God 
in  the  discipline  to  which  he  sub- 
jects his  children;  vs.  4-11.  They 
ought,  then,  to  encourage  one  another, 
149 


150 


II  E  B  R  E  W  S 


and  the  sin  whicli  doth  so  easily  beset  «s,  and  let  us  ran 
with  patience  the  race  that  is  set  before  us,  ^looking  unto 

and  live  in  peace  with  all  and  in  holi- 
ness; vs.  12-17;  for  the  new  covenant 
has  brought  them,  not  to  Mount  Sinai 
with  its  scenes  of  terror,  but  to  Mount 
Zion,  the  heavenly  city,  with  its  scenes 
of  glory  and  delight.  The  voice  of  God 
addressing  them  from  heaven  they 
ought,  then,  carefully  to  heed;  for 
though  the  earth  and  the  visible  heaven 
are  to  pass  away,  the  kingdom  to  which 
they  belong  will  abide  forever,  vs. 
18-29. 

1.  Where/ore,  seciny  we  also  are  com- 
passed about  with  so  great  a  cloud  of 
witnesses,  etc. ;  wherefore,  let  us  also, 
having  so  great  a  cloud  of  witnesses 
encompassing  us,  run  with  patience 
the  race  set  before  us,  as  did  they. 
The  testimony  which  the  pious  worthies 
of  former  ages  bear  to  the  faithful- 
ness of  God,  and  to  the  efficacy  of 
faith  in  him,  is  thus  adduced  as  en- 
couraging the  Hebrew  believers  in 
their  Christian  course.  They  main- 
tained faith  in  God  and  ran  their  race  : 
let  us  also,  stimulated  by  their  exam- 
ple and  their  testimony  to  the  faith- 
fulness of  God,  run  the  race  which  lies 
before  us.  —  The  immense  multitude 
of  pious  worthies  who  have  finished 
their  course  is  here  conceived  of  as 
gathering  around  those  who  are  now 
running  the  course,  and  as  bearing 
witness  to  the  faithfulness  of  God  in 
fulfilling  his  promises,  and  to  the  effi- 
cacy of  abiding  faith  in  him,  thus 
giving  fresh  courage  to  those  now  on 
the  course,  and  stimulating'  them  to 
emulate  the  example  which  has  been 
set  them.  1|  Let  us  lay  aside  every 
weight;  let  us  remove  every  impedi- 
ment, as  the  racer  divests  himself  of 
every  superfluous  garment  and  enters 
the  contest  without  any  incumbrance. 
Compare  1  Cor.  ix.  24-27.  Many  of 
the  cares  and  enjoyments  of  the  present 
life,  not  sinful  in  themselves,  may  j'et 
prove  serious  hindrances  to  an  earnest 
pursuit  for  the  heavenly  prize,  dead- 
weights to  the  spiritual  racer.  Com- 
pare Matt.  xiii.  22.  ||  And  the  sin 
which  doth  so  easily  beset  us.  The  sin 
of  unbelief,  which  so  directly  leads  to 


apostasy,    see   iii.    19;    iv.    11,   and 

against  which  this  epistle  so  earnestly 
cautions  its  readers,  may  have  btea 
here  particularly  intended;  while  yet 
the  inevitable  tendency  of  siu  in  any 
of  its  forms  would  require  the  caution 
here  given;  for  anj'  sinful  indulgence 
weakens  the  power  of  faith  in  tho 
promises  of  God.  This  siu  was  con- 
stantly besetting  the  ancient  Israelites, 
and  overcame  multitudes  of  them  : 
circumstances  often  seemed  adverse  to 
the  accomplisliment  of  God's  promises, 
so  that  their  confidence  in  him  was 
shaken,  and  through  unbelief  they 
could  not  enter  into  the  heavenly  rest. 
See  iii.  19.  The  same  danger  met  the 
disciples  of  Jesus  here  addressed  : 
they  were,  besides,  exposed  to  tempta- 
tions and  persecutions  from  their  un- 
converted countrymen,  and  to  various 
other  drawbacks  from  a  steadfast  ad- 
herence to  Christ.  In  common  with 
all  who  begin  to  run  well,  Gal.  v.  7, 
they  were  liable  to  languor  of  .a  Jce- 
tion  and  of  right  purpose,  making 
them  an  easy  pvey  to  unbelief.  —  While 
a  particular  form  of  sin  may  have 
boon  here  had  in  view,  yet  such  is  the 
very  nature  of  sin,  as  being  opposi- 
tion to  God,  and  so  constant  are  our 
liabilities  to  it,  that  it  may  well  be 
universally  described  as  that  which 
easily  besets  and  overcomes  us  unless 
we  steadily  resist  its  approaches.  An 
avoidance  of  needless  worldly  compli- 
cations, which  may  not  be  necessarily 
sinful,  but  may  compose  the  wrijht 
against  which  wo  are  here  cautioned, 
will  help  us  in  avoiding  what  is  positive- 
ly sinful;  and  steadfast  watchfulness 
against  sin  will  make  it  comparatively 
easy  to  avoid  such  worldly  embarrass- 
ments. Compare  Rom.  xii.  2.  ||  Let 
us  run  with  patience;  let  us  through 
enduring  patience  run  with  persevering 
steadiness  the  race  that  is  set  before  us. 
Tho  idea  of  a  race  as  practised  in  t!)0 
Grecian  games  was  in  the  writer's 
mind.  This  well  represents  the  course 
of  the  Christian  life,  at  tho  end  of 
which  a  reward  awaits  the  faithful. 
2  Tim.  iv.  7;    1  Cor.  ix.  2G,  27. 


CHAPTER    XII. 


151 


Jesus,  the  author  and  fiuisher  of  our  faith  ;  who  for  the  joy- 
that  was  set  before  him  endured  the  cross,  despising  the 
shame,  and  is  set  down  at  the  right  hand  of  the  throne  of 
God.  ^  For  consider  him  that  endured  such  contradiction 
of  sinners  against  himself,  lest  ye  be  wearied  and  faint  in 
your  minds. 

*  Ye  have  not  yet  resisted  unto  blood,  striving  against 


2.  Looking  unto  Jesus;  looking  off, 
from  all  hindrances,  to  Jesus,  the  author 
and  finisher  of  our  faith.  In  the  origi- 
nal, it  is  not  our  faith,  but  the  faith; 
that  is,  the  faith  in  God's  promises, 
such  as  was  exemplified  by  the  worthies 
mentioned  in  the  eleventh  chapter. 
The  word  for  author  is  better  expressed 
by  leader,  as  in  ii.  10,  where  the  same 
word  in  reference  to  Jesus  is  translated 
captain.  Jesus  is  the  Leader  of  the 
faith,  inasmuch  as  he  has  led  the  way 
in  this  faith,  and  leads  forward  the  be- 
lieving company,  as  its  Head  and  as 
the  illustrious  Exemplar  of  faith  in 
God;  he  is  the  Finisher,  rather  Per- 
fecter,  of  the  faith,  as  he  has,  in  his 
own  person,  carried  it  to  perfection  and 
entered  on  the  perfect  glory  which  was 
to  be  awarded  to  him,  ii.  9;  also,  as  he 
conducts  to  the  perfection  of  heavenly 
dignity  those  who  follow  him  in  faith; 
V.  9;  vii.  25.  ||  Who  for  the  joy  that 
was  set  before  him  endured  the  cross;  on 
account  of  the  joy  which  ho  had,  pro- 
spectively, of  bringing  many  sims  of 
God  to  glory,  ii.  10,  when,  agreeably 
to  Is.  liii.  10-12,  he  should  see  of  tho 
travail  of  his  soul  and  be  satisfied. 
II  Despising  the  shame;  making  no  ac- 
count of  the  ignominy  of  crucifixion. 
The  ignominy  of  crucifixion,  as  well 
as  the  suffering;  was  great  indeed, 
since  this  was  a  punishment  for  tho 
vilest  and  most  abandoned  criminals 
and  for  convicts  from  the  lowest  order 
cf  .society.  ||  And  is  set  down,  at  the 
right  hand  of  the  throne,  of  Gad.  As  a 
suitable  and  foreknown  recompense 
for  the  suffering  and  humiliation  to 
which  Jesus  willingly  subjected  him- 
self, he  is  now  seated  at  the  right  hand 
of  the  throne  of  God,  sharing  in  su- 
premo dignity  and  power.  As  neces- 
sary to  his  attaining  this  exalted  state, 
he  must  endure  the  cross  with  its  suf- 


fering and  ignominy  :  "  tho  cross  be- 
fore the  crown."  Compare  Phil.  ii.  5- 
11,  where  the  exaltation  of  Christ  is 
represented  as  a  recompense  for  his 
deep  voluntary  humiliation;  also.  Rev. 
iii.  21,  "  I  overcame  and  am  set  down 
with  my  Father  in  his  throne."  See  also 
Is.  liii.  10-12.  —  This  recompense  of 
glory  is  not  presented  here  as  the  mo- 
tive by  which  Christ  was  actuated,  but 
as  a  suitable  and  promised  appoint- 
ment by  the  Father,  in  consideration 
of  the  humiliation  to  which  Christ 
cheerfully  submitted  in  order  that,  as 
his  controlling  object,  he  might  redeem 
men  from  sin.  x.  7;  John  x.  11,  lo, 
17.  Being  now  exalted  to  the  tlirime 
of  God,  he  is  an  example  of  tho  rec- 
ompense for  an  unswerving  faith,  for 
privation  and  suffering  endured  in  tho 
service  of  God,  and  is  invested  with 
divine  power,  so  that  he  is  able  to  suc- 
cor his  followers  and  deliver  them  from 
all  the  opposition  of  their  foes.  They 
may  look  to  him,  then,  as  their  Lord 
as  well  as  their  Exemplar.  The  suf- 
fering and  ignominy  through  which 
he  passed  had  a  glorious  issue,  ii.  10; 
BO  an  abiding  faith  in  God  on  our  part, 
though  it  conduct  us  through  perils 
and  sufferings,  will  have  a  blissful 
issue  as  truly  as  did  his. 

3.  Consider  him  that  endured  such 
contradiction,  etc. ;  so  great  opposition 
both  in  word  and  in  deed,  far  beyond 
what  his  followers  are  called  to  suffer. 
If  Jesus  endured  such  opposition,  his 
followers  must  not  expect  to  escape 
opposition.  Compare  Matt.  x.  22,  24, 
2).  Since  he  overcame  it,  he  will  not 
fail  to  strengthen  them,  that  they,  too, 
may  overcome.  Having  himself  had 
experience  of  severe  trials,  he  is  able 
to  succor  his  followers  in  their  trials. 
ii.  18.     Compare  John  xiv.  19. 

4.  Ye  have  not  yet  resisted  unto  blood. 


152 


HEBREV;S 


sin.  ^  And  y(i  have  forgotten  the  exhortation  which,  speak- 
eth  unto  you  as  unto  children,  My  son,  despise  not  thou  the 
chastening  of  the  Lord,  nor  faint  when  thou  art  rebuked  of 
him  :  ^  for  whom  the  Lord  loveth  he  chasteneth,  aaid  scourg- 
eth  every  son  whom  he  receiveth.  ^  If  ye  endure  chasten- 
ing, God  dealeth  with  you  as  with  sons  ;  for  what  son  is  he 
whom  the  father  chasteneth  not?  ^But  if  ye  be  without 
chastisement,  whereof  all  are  partakers,  then  are  ye  bas- 
tards, and  not  sons.  ®  Furthermore,  we  have  had  fathers 
of  our  flesh  which  corrected  zis,  and  we  gave  them  rever- 
ence :  shall  we  not  much  rather  be  in  subjection  unto  the  Father 
of  spirits,  and  live?     ^'^  For  they  verily  for  a  few  days chas- 


As  an  additional  ground  of  encourage- 
ment to  perseverance,  they  are  re- 
minded that  they  had  not  been  caUed 
to  the  extremity  of  suffering  in  the 
cause  of  Christ  by  any  of  their  num- 
ber being  put  to  death.  Agreeably  to 
X.  32,  33,  they  had  endured  many  suf- 
ferings and  privations ;  but  they  had 
not  been  exposed  to  death  for  Christ. 
—  Unto  blood  is  significant  of  a  violent 
death.  The  expression,  perhaps,  con- 
tains an  allusion  to  instances  of  mar- 
tyrdom in  the  earlier  days  of  the  gos- 
pel, such,  for  instance,  as  that  of  Ste- 
phen, Acts  vii.  59,  CO,  and  of  the 
apostle  James,  Acts  xii.  2.  Persecu- 
tion against  those  here  addressed  had 
not  reached  such  a  height.  ||  Striving 
aijainst  sin;  contending  ■with  those  who 
would  alienate  them  from  Christ. 

5,  C.  And  yc  have  forgotten  the  ex- 
hort(diirn.  The  language  in  the  orig- 
inal hero  is  very  strong,  conveying  a 
rebuke  as  well  as  reminding  of  a^crip- 
tural  exhortation.  It  might  well  be 
rendered,  Yo have </j«!7p  forgotten.  \\The 
erhortc-.tion.  Prov.  iii.  11,  12.  The 
quotation  is  made  from  the  Greek 
translation,  which  difl'ers  somewhat  in 
this  passage  from  the  present  Hebrew 
text.  11  Despise  not  —  nor  faint.  Two 
extremes  are  here  mentioned,  against 
which  we  are  to  guard  when  under 
suffering  :  we  must  neither  make  light 
of  it,  and  thus  fail  to  derive  solid  ben- 
efit from  it,  nor  sink  under  it  so  as  to 
desert  the  post  of  duty.  We  must 
rather  regard  it  as  a  paternal  chasten- 
ing, designed  and  adapted  to  call  forth 
filial  reverence  and  obedience.     Suffer- 


ing, so  far  from  indicating  forgetful- 
ness  or  unkindnesa  on  the  part  of  God 
towards  us,  is  really  an  indication  of 
his  paternal  interest  in  our  well-buiug. 

7.  If  ye  endure  (hastening.^  etc.  If 
we  are  sons  of  God,  his  paternal  dis- 
cipline, since  we  shall  certainly  need 
it,  must  be  expected,  because  God  cares 
for  us  as  a  Father.  Had  we  no  expe- 
rience of  his  paternal  discipline,  he 
would  not  be  treating  us  as  sons. 

8.  But  if  ye  be  withimt  chastisement, 
whereof  all  are  partakers;  whereof  all 
genuine  sons  are  partakers,  as  being 
objects  of  care  and  affection  to  their 
fathers.  Specially  all  sons  of  God  are 
partakers  of  chastisement,  as  being 
the  acknowledged  objects  of  his  love 
and  care.  Chastisement  has  uniformly 
marked  the  treatment  of  God  towards 
his  sons  on  earth. 

9.  Furthermore,  we  have  had  fathers 
of  our  flesh  vohich  corrected  us,  etc.  The 
duty  of  affectionate  and  reverential 
subjection  to  the  afflictive  allotments 
of  God  is  further  argued  from  the  rev- 
erence with  which  in  childhood  wc 
regarded  our  human  parents  from  whom 
we  received  correction.  Though  they 
subjected  us  to  discipline,  we  cherished 
for  them  filial  reverence  and  heeded 
their  chastisements;  much  more,  then, 
to  the  Father  of  spirits,  of  spiritual 
natures,  and,  by  consequence,  of  our 
spirits,  ought  we  to  subject  ourselves, 
since,  as  a  result  of  this  subjection,  we 
shall  enjoy  spiritual  and  eternal  life. 
—  In  a  similar  manner,  Jehovah  is 
called,  in  Num.  xvi.  22;  xxvii.  IG, 
"  the  God  of  the  spirits  of  all  flesh" 


C  HATTER    XII. 


1.53 


tenecl  ?(s  after  their  OTv^l  pleasure;  but  he  for  our  prolit, 
that  toe  might  be  partalvcrs  of  his  holiness.  "Now  no 
chastening  for  the  present  seemeth  to  be  joyous,  but  griev- 
ous :  nevertheless,  afterward  it  yieldeth  the  peaceable  fruit 
of  righteousness  unto  them  which  are  exercised  thereby. 

^  Wherefore  lift  up  the  hands  which  hang  down,  and  the 
feeble  knees  ;  ^^  and  make  straight  paths  for  your  feet,  lest 


10.  For  they  verily  for  a  few  days 
chastened  us,  etc.  The  argument  from 
parental  chastisement  is  strengthened 
by  the  consideration,  that  this  chas- 
tisement, limited  to  a  brief  period, 
namely,  that  of  early  childhood,  and 
productive  of  temporary  effects,  pro- 
ceeded from  the  earthly  fathers'  sense 
of  what  might  accord  with  the  au- 
thority to  which  they  were  entitled 
as  being  fathers;  they  thought  more 
of  what  was  due  to  themselves  than  of 
the  benefit  which  by  chastisement  they 
might  confer  on  their  sons.  Their 
chastisements  were  inflicted,  in  many 
cases,  even  under  gusts  of  passion,  or 
in  caprice,  and  to  satisfy  themselves 
rather  than  to  profit  their  sons.  God, 
on  the  contrary,  is  intent  on  our  profit, 
on  our  being  benefited  by  his  chas- 
tisements. He  has  no  self-will  to 
gratify;  no  false  dignity  to  maintain; 
no  vengeful  feelings  to  be  appeased  : 
but  the  ground  on  which  he  adminis- 
ters chastisement  is  our  good;  the  re- 
sult ho  wishes  for  is  to  be  found  in  us, 
in  our  profit,  in  our  participation  of 
his  holiness.  Ho  is  seeking  to  deliver 
us  from  sin,  to  make  us  holy  like  him- 
self and  fit  us  to  dwell  with  him  in 
bliss,  not  for  a  few  days,  but  forever. 

11.  Now,  no  chastening  for  the  present 
seemeth  to  be  joyous,  etc.  While  the 
kind  design  of  God  in  allotting  our 
chastisements  should  make  us  submis- 
sive to  them,  it  must  yet  be  granted 
that  chastisement  is  a  cause  of  present 
grief,  of  grief  while  under  the  inflic- 
tion, and  therefore  not  a  ground  of 
immediate  joy:  by  and  by,  however, 
its  gracious  intent  will  be  manifested 
in  the  happy  fruit  of  righteousness 
bestowed  on  them  who  have  endured 
it.  It  will  promote  their  righteous- 
ness in  the  sight  of  God,  and  will  thus 
secure  for  them  the  blessings  of  right- 


eousness. \\  Peace  able  fruit;  more  cor- 
rectly, peaceful,  happy,  fruit.  ||  Fruit 
of  righteousness ;  either  righteousness 
itself  as  a  fruit  of  God's  paternal  disci- 
pline; or  the  fruit,  the  recompense, 
which  accompanies  and  follows  true 
righteousness.  —  Sufferings  are  not  to 
be  regarded  as,  in  themselves,  bless- 
ings and  grounds  of  joy  :  on  the  con- 
trary, they  are  to  be  received  as  afliic- 
tions,  and  to  be  borne  with  patienco 
and  filial  acquiescence,  as  coming  from 
the  hand  of  God  for  our  good.  After- 
ward, at  a  subsequent  period,  the  re- 
sults of  affliction  are  suitable  grounds 
for  joy;  and  gratitude  will  naturally 
be  felt  towards  God  who  chastened  us 
for  our  profit.  —  Afiliction,  when  it  act- 
ually overtakes  us,  may  find  us  unpre- 
pared, and  may  excite,  at  first,  a  tumult 
of  emotion;  but  afterwards,  when  the 
first  risings  of  sorrow  are  allayed  and 
reflection  is  allowed  space,  a  filial  ac- 
quiescence may  succeed,  leading  to 
settled  peace  and  joy  in  God.  Com- 
pare Rom.  v.  3. 


II  Unto  them  which  are  exercised  there- 
by;  to  them  who  by  the  chastening 
are  trained  up  to  dutiful  obedience 
and  to  the  privileges  of  the  sous  of 
God. 

12.  Wherefore  lift  up  the  hands  which 
hang  down,  etc.  Since,  then,  it  is  God's 
method  to  train  up  his  sons  by  chas- 
tisements, and  his  design  in  them  is 
our  profit,  let  the  children  of  God  en- 
courage the  faint-hearted  among  them, 
and  seek  to  prevent  them  from  falter- 
ing in  the  Christian  course  and  turning 
out  of  it. 

13.  Malce  straight  paths  for  your  feet ; 
straight  and  level  paths,  not  crooked 
and  uneven  ones,  in  whic'u  a  person 
might  easily  stumljle  and  deviate  from 


154 


HEBREWS. 


that  which  is  lame  be  turned  out  of  the  way  ;  but  let  it 
rather  be  healed.  "  Follow  peace  with  all  men,  and  holi- 
ness, without  which  no  man  shall  see  the  Lord :  ^'^  looking 
diligently  lest  any  man  fail  of  the  grace  of  God  ;  lest  auy 


the  true  course.  I|  Lest  that  which  is 
lame,  etc;  so  that  the  lamed  li;ub  may 
not  be  turned  aside  from  the  true  path, 
but  may  rather  bo  healed  and  go  for- 
ward with  renewed  vigor.  —  Reference 
is  here  had  to  those  among  the  Hebrew 
Christians  who  were  halting  in  their 
spiritual  course,  and  who  needed  en- 
couragement to  prevent  their  falling 
away.  The  Christian  body  of  which 
they  were  members  were  exhorted  to 
strengthen  them  by  pursuing  undevi- 
atingly  the  direct,  straightforward, 
Christian  course,  and  thus  contribute 
to  keep  these  enfeebled  members  in 
the  path,  so  that  at  length,  by  their 
habitual  prosecution  of  the  course  in 
company  with  the  stronger,  they  might 
themselves  attain  to  adequate  spiritual 
strength.  In  this  church  of  Christian 
Hebrews,  as  well  as  in  other  churches 
of  the  apostles'  times,  there  were  in  all 
probability  "doubtful  disputations," 
Rom.  xiv.  1,  questions  which  minis- 
tered strife  rather  than  godly  edifying ; 
1  Tim.  i.  4;  iv.  7;  2  Tim.  ii.  23;  Tit. 
i.  14;  which  tended  to  alienate  mem- 
bers from  one  another,  to  weaken  their 
iutarest  in  the  Christian  cause,  and  to 
make  them  a  prey  to  the  seductions 
of  erroneous  teachers  and  to  the  ordi- 
nary allurements  of  the  world.  All 
these  hintlrances  and  occasions  of  in- 
jury, it  is  here  directed,  should  bo 
avoided ;  and  a  tender  regard  be  cher- 
ished for  the  well-being  of  such  as 
needed  establishment  in  their  Chris- 
tian faith.  The  avoidance  of  strife, 
the  cultivation  of  mutual  concord, 
condescension  to  one  another,  the  cher- 
ishing of  Christian  affections  and  pur- 
poses, are  included  in  the  direction  to 
make  straight  paths  for  their  feet, 
since  obstructions  in  the  way  of  others 
would  thus  be  removed,  and  even  the 
faint-hearted  and  irresolute,  if  honest, 
would  go  from  strength  to  strength. 

14.  From  this  verse  the  exhortation 
becomes  more  varied,  and  onward  to 
the  end  of  the  epistle  several  diverse 
topics  are  introduced.     Yet  this  verse 


seems  very  intimately  connected  with 
the  preceding,  which  in  a  metaphorica  1 
way  enjoined  the  duty  of  cherishinij 
an  alTcctionate  interest  in  the  welfai  e 
of  the  vacillating.  A  spirit,  kindred 
to  this,  of  concord  and  accommodation, 
is  now  enjoined  with  reference  to  the 
whole  body,  and  to  all  men  :  holiness 
is,  also',  specially  mentioned.  —  Folloio 
peace  with  all  ?ncnj  diligently  strive  for 
peace  with  all,  make  this  an  object  of 
earnest  effort.  The  word  ?nen  is  here 
supplied  by  the  translators.  The  pur- 
suiny  of  peace,  so  active  a  duty,  may 
relate  particularly  to  all  the  members 
of  the  Christian  body,  as  in  Horn  xiv. 
19,  "  Lot  us  follow  after  the  things 
which  make  for  peace,  and  things 
wherewith  one  may  edify  another ; "  and 
in  Eph.  iv.  3,  "  Endeavoring  to  keep 
the  unit}'  of  the  Spirit  in  the  bond  of 
peace."  Yet  the  careful  maintaining 
of  peace  among  themselves  would  en- 
sure its  maintenance  with  all  men,  so 
far  as  a  consistent  regard  to  the  dis- 
tinctive princi})les  of  the  Christian  re- 
ligion would  allow.  Compare  Kom. 
xii.  18,  "  If  it  be  possible,  as  much  as 
licth  in  you,  live  peaceably  with  all 
men."  Compare  also  1  Thess.  v.  13.,  15, 
"Be  at  peace  among  yourselves." 
"  Ever  follow  that  which  is  good,  both 
among  yourselves  and  to  all  men." 
Compare  also  2  Cor.  xiii.  11.  ||  Holiness ; 
purity  of  heart  and  life,  in  the  sight  of 
God  and  of  man.  ]|  Without  which  no 
man  shall  see  the  Lord;  shall  be  admitted 
into  his  presence  and  enjoy  his  favor. 
Compare  1  Cor.  vi.  9-11;  1  Thess.  v. 
23;  Rev.  xxii.  14,  15.  The  expres- 
sion, to  see  the  Lord,  arose  from  tLe 
practice  of  oriental  kings,  who  lived 
very  much  in  seclusion;  so  that  to  be 
permitted  to  see  them  was  a  distin- 
guished favor. 

15.  Lest  any  man  fail  of  the  grace  of 
God;  lest  any  one  of  your  number 
fail  of  attaining  the  favor  of  God  and 
admission  to  the  blissful  state  which 
he  will  bestow  on  the  disciples  of. 
Christ;  in  other  words,  fail  of  salva- 


CHAPTER    XIT 


155 


root  of  bitterness  springing  up  trouble  you,  and  thereby 
many  be  defiled  ;  ^'^  lest  there  he  any  fornicator,  or  profane 
person,~as  Esau,  who  for  one  morsel  of  meat  sold  his  birth- 
right. ^^  For  ye  know  how  that  afterward,  when  he  would 
have  inherited  the  blessing,  he  was  rejected :  for  he  found 


tion.  II  Lest  any  root  of  bittcr7iess 
springing  up  trouble  you,  etc.  A  root 
of  bitterness,  according  to  Hebrew  usage, 
is  a  root  producing  bitter  and  poison- 
ous fruit.  Deut.  xxix.  18.  Compare 
Amos  vi.  12;  Ilev.  viii.  11.  It  here 
signifies  any  source,  or  occasion,  of 
corrupting  influence  by  which  the 
Christian  body  might  become  infected 
with  evil  and  destructive  principles. 

IG.  Profane  person;  a  person  making 
light  of  sacred  things.  ||  As  Esau, 
who  for  one  morsel  of  meat;  more  prop- 
erly, for  one  meal.  See  Gen.  xxv. 
29-34.  Esau,  returning  faint  from  the 
field,  saw  his  brother  Jacob  with  a 
tempting  meal  of  victuals.  Jacob  de- 
clined giving  him  anything  to  appease 
his  hunger  unless  in  exchange  for  it 
Esau  would  part  with  his  birthright; 
to  which  Esau  consented,  with  the 
light  question,  What  profit  shall  this 
birthright  do  to  mo  ?  thus  contemning 
the  inestimable  privileges  of  the  birth- 
right of  the  first-born  son.  In  oriental 
families,  this  birthright  was  invalua- 
ble: it  secured  to  the  eldest  son  the 
chief  place  of  honor  and  power  in  the 
family,  a  participation  in  various  re- 
spects of  the  father's  rights,  and  a 
double  portion  of  the  inheritance. 
There  was,  also,  a  sacredncss  in  this 
relation  among  those  who  knew  the 
true  God,  since  the  first-born  of  men 
and  of  animals,  and  the  first-fruits  of 
the  field,  were  held  to  be  eminently 
the  Lord's,  to  be  consecrated  to  him 
as  peculiarly  his.  With  this  idea  in 
view,  the  first-born  was  considered  as 
the  priest  of  the  family  :  in  the  ar- 
rangements of  the  Mosaic  economy, 
the  whole  tribe  of  Levi  was  separated 
for  divine  service  in  place  of  the 
first-born  throughout  the  Hebrew  na- 
tion. Xum.  iii.  12,  13,  41;  viii.  lG-18. 
—  To  disesteem  the  birthright,  then, 
to  sell  it  for  any  consideration,  and  par- 
ticularly for  one  so  totallj'  out  of  pro- 
portion  as  that  which  swayed  Esau, 


would  bo  a  most  criminal  contempt  of 
both  human  and  divine  things. 

17.  Fur  ye  know  how  that  afterward, 
etc.  See  that  no  one  of  you  resemble 
Esau  in  contemning  the  blessings  and 
privileges  to  which  you  are  invited; 
for,  as  in  his  case,  the  loss  may  be  ir- 
reparable, and  may  be  followed  only 
by  unavailing  regret;  for  when,  after 
having  so  lightly  bartered  away  his 
birthright,  he  eagerly  sought  to  re- 
cover for  himself  the  blessing  which 
had  been  pronounced  on  his  brother, 
he  was  virtually  kept  rejected  as  being 
unworthy  of  the  place  and  the  privi- 
leges to  which  his  priority  of  birth  en- 
titled him.  In  the  providential  ar- 
rangement of  circumstances,  he  wiis 
set  aside,  as  disapproved  and  rejected ; 
ttie  blessing  had  been  already  pro- 
nounced on  Jacob,  and  it  could  not  be 
recalled  and  transferred  to  Esau.  See 
Gen.  xxvii.  30-38.  His  rejection  of 
the  birthright  had  the  appropriate 
retributory  issue  of  his  own  rejection 
from  its  blessings.  He  may  be  said, 
also,  to  have  been  rejected  by  his  fa- 
ther Isaac,  who  wa»  the  agent  of  ef- 
fecting and  sealing  his  rejection,  while 
yet,  as  is  evident  from  the  narrative, 
Isaac  acted  ignorautly  in  pronouaeiug 
the  blessing  on  Jacob  and  thus  depriv- 
ing Esau  of  it.  II  For  he  found  no 
place  of  repentance,  etc.  The  rejection 
was  a  fixed  and  final  fact,  not  possible 
to  be  reversed,  however  deeply  Esau 
regretted'his  folly  and  impiety  in  sell- 
ing his  birthright  to  Jacob,  and  how- 
ever earnestly  and  sorrowfully  ho 
sought  the  recovery  of  his  former  po- 
sition. Ho  could  not  prevail  on  h.is 
father  Isaac  to  repent  of  having  given 
the  preference  to  Jacob;  that  is.  to 
change  his  mind  and  reverse  the  bless- 
ing. The  rcpcntanre,  the  ckanje  of 
mind,  which  Esau  sought,  was  not  re- 
pentance on  his  own  part  towards  Gid, 
a  change  in  his  ovrn  soul  by  which  lie 
might   obtain   forgiveness  from  God; 


156 


HEBREWS, 


no  place  of  repentance,  though  he  sought  it  carefully  with 
tears. 

^^  For  ye  are  not  come  unto  tlie  mount  that  might  be 
touched,  and  that  burned  with  fire,  nor  unto  blackness,  and 
darkness,  and  tempest,  -^^and  the  sound  of  a  trumpet,  and 
the  voice  of  wqjxIs  ;  which  voice  they  that  heard  entreated 
that  the  word  should  not  be  spoken  to  them  any  more : 
^  (for  they  could  not  endure  that  which  was  commanded, 
And  if  so  much  as  a  beast  touch  the  mountain,  it  shall  be 


but  a  change  in  the  mind  of  Isaac,  his 
father,  by  which  tho  blessing  pro- 
nounced on  Jacob  might  bo  revoked 
and  bo  transferred  to  Esau  :  this  he 
vras  unable  to  ofiect,  though  he  sought 
it  so  earnestly  and  with  so  bitter  lam- 
entations. Tho  sad  consequences  of 
his  iuipioty  ho  must  inevitably  meet. 
—  No  place  of  repentance  is  an  expres- 
sion similar  in  meaning  to  ours,  710 
room  for  rcpcntcmce;  there  was  no  way 
to  procure  it. — In  Rom.  xi.  29,  also, 
the  word  repentance,  used  in  reference 
to  God,  is  significant  of  chanfje;  "  The 
gifts  and  calling  of  Gud  arc  without  re- 
pentance; "  that  is,  God  will  not  change 
his  purpose;  it  remains  fixed,  unalter- 
able. —  W^ith  this  instance  of  tho 
dreadful  fate  of  Esau  before  them,  the 
Hebrews  were  admonished  not  to  treat 
lightly  the  privileges  and  blessings  of 
the  gospel;  lest,  in  righteous  retribu- 
tion for  their  rejection  of  them,  they 
should  themselves  be  rejected  beyond 
the  possibility  of  recovering  the  favor 
of  God. 

18.  For,  etc.  As  encouraging  the 
pursuit  of  holiness  and  tho  avoidance 
of  whatever  might  diminish  in  their 
esteem  the  value  of  tho  blessings  prom- 
ised by  Christ,  the  exalted  glory  and 
bliss  to  which  the  new  covenant  has 
introduced  tho  followers  of  Jesus  are 
now  presented.  The  blissful  condition 
into  which  they  are  brought  is  also 
heightened  by  contrast  with  the  scenes 
of  dread  and  terror  .  which  accompa- 
nied the  introduction  of  the  old  cove- 
nant and  the  giving  of  the  Law  :  a 
difference  being  thus  indicated  between 
the  two  covenants  surpassingly  in  fa- 
vor of  the  new,  as  a  covenant  display- 
ing most  attractively  the  mercy  and 
loving-kindness    of    God.  —  11  Ye   arc 


not  come,  etc.  As  believers  in  Jesus, 
acknowledging  him  to  bo  your  Leader, 
and  avowing  obedience  to  him,  ye 
have  not  come,  like  your  forefathers, 
to  a  material  mount  terrible  with  the 
manifested  presence  of  God;  a  mount 
in  flames ;  not  to  thick  darkness  and  a 
tempest,  to  the  blast  of  a  terror-strik- 
ing trumpet,  and  to  the  sound  of 
words  so  dreadful  that  the  hearers 
could  not  bear  it:  not  to  such  scenes 
has  the  new  covenant  brought  you. 
II  The  mount  that  mi'jht  be  touched;  not, 
which  was  permitted  to  be  touched; 
but,  which  was  capable,  as  a  material, 
earthly  mount,  of  being  touched. 
Mount  Sinai  is  meant,  ou  which  the 
terrible  scones  occurred  at  the  giving 
of  the  Law  through  Moses.  A  con- 
trast was  designed  between  this  moun- 
tain, earthly,  obvious  to  tho  bodily 
senses,  and  the  spiritual  mount  soon  to 
be  mentioned.  ||  And  that  burned  with 
fire.  See  Ex.  xix.  IG,  18,  "  There 
were  thunders  and  lightnings,  and  a 
thick  cloud  ou  tho  mount  .  .  .  And 
mount  Sinai  was  altogether  on  a  smoke, 
because  tho  Lord  descended  upon  it  in 
fire."  Compare  Ex.  XX.  18;  l)eut.  iv. 
11;  ix.  i5. 

19.  And  the  sound  of  a  trumpet.  See 
Ex.  xix.  16;  Deut.  iv.  12.  ||  Thcij 
that  heard  entreated,  etc.  Ex.  xx.  18, 
19,  "  And  all  the  people  saw  the  thun- 
dcrings  and  the  lightnings,  and  the 
noise  of  the  trumpet,  and  the  moun- 
tain smoking;  and  when  the  people 
saw  it,  they  removed  and  stood  afar 
off.  And  they  said  unto  Moses,  Speak 
thou  with  us,  and  wo  will  hear;  but 
let  not  God  speak  with  us,  lest  we 
die." 

20.  If  so  much  as  a  beast  touch  the 
mountain,  etc.     Ex.  xix.  12,  13. 


CHAPTER    XII 


157 


stoned,  or  thrust  through  with  a  dart :  ^^  and  so  terrible 
was  the  sight,  tliat  Moses  said,  I  exceedingly  fear  and 
quake  :)  "but  jq  are  come  unto  mount  Sion,  and  unto  the 
city  of  the  living  God,  the  heavenly  Jerusalem,  and  to  an 
innumerable  company  of  angels,  '^to  the  general  assembly 
and  church  of  the  lirst-born,  which  are  written  in  heaven, 


21.  Moses  said,  I  exceedingly  fear  and 
quake.  The  declaration  here  ascribed 
to  Moses  is  not  found  in  the  account 
of  the  giving  of  the  Law  at  Mount 
Sinai.  The  nearest  resembhmce  to  it 
occurs  in  Deut.  ix.  10,  where  Moses 
says,  "  I  was  afraid  of  the  anger  and 
hot  displeasure  wherewith  the  Lord 
was  wroth  against  yuu."  These  words, 
however,  were  not  spoken  at  the  time 
here  mentioned,  when  the  Ten  Com- 
mandmeuts  were  delivered,  but  subse- 
quently, when  Moses,  descending  from 
the  mount,  was  shocked  at  the  people's 
having  made  the  golden  calf.  Proba- 
bly, as  this  event  occurred  before  the 
revelations  to  Moses  on  the  mount 
were  completed,  it  had  become  histor- 
ically associated  with  the  earlier  events, 
and  thus  would  naturally  bo  recalled 
to  a  writer  who  was  grouping  together 
the  terrible  items  connected  with  that 
mountain.  This  declaration  of  Moses 
very  properly,  also,  belonged  to  a  de- 
scription of  the  terrible  scenes  through 
which  he,  as  well  as  the  people,  passed 
on  and  around  the  mount. — To  such 
scenes  of  terror,  suited  to  awaken 
dread  rather  than  hope,  to  repel  rather 
than  to  attract,  under  which  displays 
of  the  divine  majesty  and  holiness  the 
old  covenant  was  established,  the  fol- 
lowers of  Jesus  under  the  new  cove- 
nant have  not  come. 

22.  But  ye  are  come,  etc.  But  yo 
have  come,  by  virtue  of  the  new  cove- 
nant, to  the  heavenly  mount  and  city 
of  God,  to  its  countless  throngs  of  holy 
and  happy  inhabitants,  angels  and 
glorified  men,  to  God,  and  to  Jesus, 
the  mediator  of  the  new  covenant, 
whose  sacrificial  blood  procures  pardon 
and  peace  with  God.  ||  Mount  Sion. 
Zion  was  the  highest  of  the  hills  on 
which  the  city  of  Jerusalem  was  built, 
and  is  used  in  the  New  Testament  for 
the  entire  city.  Jerusalem  was  called 
the  city  of  God  because  the  worship 

14 


of  the  true  God  was  there  maintained, 
and  he  was  considered  as  having  his 
earthly  abode  there  :  on  this  account 
it  was  also  called,  as  in  Matt.  v.  35, 
the  city  of  the  great  Kiny.  It  was  con- 
sequently employed  as  an  emblem  of 
heaven,  the  residence  of  God;  and 
hence  heaven  is  denominated  the  heav- 
enly Jerusalem.  These  several  terms, 
Zion,  city  of  God,  heavenly  Jerusa- 
lem, are  here  significant  of  heaven, 
conceived  of  as  a  city,  as  the  city  nf 
God,  he  being  eminently  its  maker 
and  builder,  xi.  10.  Compare  the  21st 
chapter  of  Revelation.  ||  The  living 
God;  the  true  God,  who  has  life  in 
himself,  independently,  and  who  ever 
lives  to  bless  his  people.  ||  And  to  an 
innumerable  company  of  angels.  —  At 
this  spot  a  difference  in  the  punctua- 
tion appears  in  the  more  critical  edi- 
tions of  the  original.  Of  the  several 
modes  of  punctuation,  that  which  re- 
quires the  following  division  of  clauses 
is  preferable  :  —  and  to  innumerable 
hosts,  the  general  assembly  of  angels, 
and  church  of  the  first-born  which  are 
written  in  heaven.  —  To  an  innumerable 
company;  literally,  to  myriads;  that 
is,  countless  hosts  :  the  heavenly  mul- 
titude, composed  of  angels  and  of  the 
first-born,  the  prospective  residents  of 
the  heavenly  city,  being  here,  as  a 
whole,  spoken  of. 

23.  To  the  general  assembly.  The 
original  word  here  used  refers  more 
properly  to  angels,  and  represents  tiiem 
as  joining  in  a  grand  festive  gather- 
ing, as  if  assembled  around  the  throne 
of  God  in  joyful  acclamations.  AmiHig 
the  Greeks  the  word  was  applied  to  a 
gathering  of  the  people  for  celebrating 
some  public  festival  or  solemnity;  the 
games,  for  instance,  or  the  public 
sacrifices.  So  here,  the  clause  might 
be  rendered.  To  the  joyjus,  or  festal, 
gathering  of  angels.  ||  And  church  of 
the  first-born,  etc.     Tho  fi?  st-born  which 


158 


HEBREWS. 


and  to  God  the  Judge  of  all,  and  to  the  spunts  of  just  men 
made  perfect,  ^*aiid  to  Jesus  the  mediator  of  the  new  cove- 


are  written  in  heaven  are  probably  the 
sons  of  God  who  have  been  enrolled  in 
the  register  of  heaven,  and  who  will 
ultimately  be  admitted  into  the  heav- 
enly city,  as  entitled  to  citizenship. 
They  have  citizenship  in  heaven,  Phil, 
iii.  20,  already  by  appointment  and  by 
anticipation;  and  are  distinguished 
from  among  their  fellow-men  by  this 
high  privilege  of  adoption  into  the 
family  of  God.  The  entire  company 
of  the  followers  of  Jesus  on  earth, 
both  actual  believers  in  him  and  yet 
in  succeeding  time  to  become  such,  is 
here  contemplated  as  a  sacred  contjre- 
yation  in  unison  with  the  rejoicing  an- 
gels. They  are  not  only  sons  of  God, 
but  highly  honored  and  privileged 
sons.  Compare  1  John  iii.  1,  2;  1 
Pet.  i.  3,  4.  To  this  great  company 
of  privileged  sons  of  God  who  are  to 
bo  citizens  of  heaven,  whose  names 
have  been  written  in  the  heavenly 
register,  believers  in  Jesus  have  come, 
as  indeed  forming  a  part  of  it;  and 
the  blessedness  of  having  become  ad- 
joined to  such  an  assembly,  of  sus- 
taining such  a  relation  to  God  and  of 
enjoying  such  prospects,  must  not  bo 
lightly  esteemed. — The  expression 
which  are  written  in  heaven,  as  compared 
with  similar  language  in  the  New  Tes- 
tament, seems  to  indicate  the  company 
referred  to  as  being  still  on  earth, 
though  prospectively  inhabitants  of 
the  heavenly  Jerusalem.  See  Luke 
X.  20,  "  Rejoice,  because  your  names 
are  written  in  heaven;  "  Phil.  iv.  3, 
"  My  fellow-laborers  whose  names  are 
in  the  book  of  life;  "  also  Rev.  iii.  5, 
"  I  will  not  blot  out  his  name  out  of 
the  book  of  life."  —  The  term  ^trsf- 
bjrn  is  not  limited  in  Scripture-use  to 
priority  as  to  time  of  birth ;  but  as  the 
first-born  son  in  an  oriental  family 
hold  a  place  of  peculiar  honor  and 
privilege,  the  word  became  expressive 
of  dignity  and  honor.  Hence,  the  fol- 
lowers of  Christ,  being  the  regenerate 
sons  of  God  and  destined  to  exalted 
glory,  are  called  the  first-born.  The 
application  to  the  followers  of  Christ 
of  terms  indicating  great  dignity  and 


privilege  we  find  exemplified  also  in 
1  Pet.  ii.  9,  "  Ye  are  a  royal  priest- 
hood; "  in  Rev.  i.  6,  "Ilim  .  .  .  that 
hath  made  us  kings  and  priests  unto 
God  and  his  Father."  Compare  llev. 
iii.  21.  II  And  to  God,  the  Judge  of  all. 
The  presence  of  God  in  his  cap;icity 
of  universal  and  sovereign  Judge  not 
only  imparts  solemnity  and  grandeur 
to  the  scene  depicted,  but  adds  to  the 
bliss  of  the  heavenly  myriads,  since  ha 
is  the  righteous  and  merciful  Judge. 
While  he  condemns  the  wicked  aud 
executes  his  judgments  on  them,  he 
vindicates  and  acquits  his  faithful 
people  and  is  a  Father  to  them.  Com- 
pare Ps.  Ixii.  12 ;  2  Tim.  iv.  8.  ||  And 
to  the  spirits  of  just  men  viade  perfect. 
The  just,  more  properly  the  righteous, 
who  have  been  perfected,  comprise  the 
entire  company  of  those  who  have 
been  accepted  as  righteous  in  the  sight 
of  God,  and  admitted  to  the  heavenly 
state;  the  pious  of  every  age  and  na- 
tion, from  "righteous  Abel"  (Matt, 
xxiii.  35)  and  downward,  who  have 
completed  their  earthly  career  and  en- 
tered into  glory.  —  Made  perfect  is 
here,  as  in  other  passages  of  this  epistle, 
a  peculiarly  comprehensive  expression, 
equivalent  to  the  term  glorified.  It 
signifies  both  the  perfection  of  character 
necessary  for  entrance  into  heaven, 
and  the  perfect  condition  to  which  the 
redeemed  righteous  are  raised  in 
heaven,  now  that  Christ  has  ascended 
to  his  glorified  state.  See  xi.  40.  —  In 
view  of  the  statement  that  believers 
are  come  to  the  spirits  of  the  glorified 
righteous,  it  is  obvious  that  the  spirits 
of  the  departed  righteous  are  not  in 
a  state  of  sleep,  or  unconsciousness : 
they  are  still  consciously  living,  active 
and  happy  spirits,  with  whom  we,  be- 
lievers in  Jesus  on  earth,  are  to  be 
personally  united  as  we  arc  now  united 
to  them  in  purpose  and  alfection  and 
by  our  common  union  to  our  ever- 
living  Saviour. 

24.  And  to  Jesus  the  mediator  of  the 
new  covenant;  and  to  the  mediator 
himself  of  the  new  covenant,  Jesus  ; 
here  presented  to  our  view,  not  by  his 


CIIAPTEIl    Xil 


159 


nant,  and  to  the  bloovl  of  spriukling,  that  speakcth  better 
things  thau  that  of  Abel. 

^  kSee  that  ye  refuse  not  hun  that  speaketh :  for  if  they 
escaped  not  who  refused  iiim  that  spake  on  earth,  much 
more  shall  not  we  escape^  if  we  turn  away  from  him  that 


official  naino,  Christ,  that  is,  the  Mes- 
siah, but  b}'  his  personal  name,  JcsUS, 
and  thus  as  occupying  a  more  tender 
and  atioctionato  relation  to  us,  having 
our  nature,  though  glorified,  and  wel- 
coming us  to  intimate  fellowship  with 
himself.  ||  And  to  the  blood  of  sprink- 
linrj;  the  blood  of  Jesus  shed  for  the 
ratiQcation  of  the  -now  covenant,  and 
securing  to  us  pardon  aud  peace  with 
God.  As  the  blood  of  the  ancient  sac- 
rifice was  sprinkled,  Num.  xi.x.  2-22, 
on  the  people  to  procure  for  them  cere- 
monial expiation,  so,  in  a  spiritual 
sense,  the  blood  of  Christ  is  sprinkled 
on  the  consciences  of  his  disciples; 
that  is,  through  him  as  having  shed 
his  blood  in  their  behalf,  an  oifering 
acceptable  to  God,  they  have  here  ob- 
tained pardon  and  peace  with  God, 
and  in  the  heavenly  city  the  blood  of 
Jesus  will  ever  be  regarded  with  aifec- 
tionate  reverence  as  having  procured 
cleansing  from  all  sin.  1  John  i.  7. 
II  Which  speaketh  better  thin'js  than  that 
of  Abel.  The  blood  of  Jesus  shed  for 
the  remission  of  sins  speaks  for  us  in 
tones  of  mercy,  and  to  us  in  compas- 
sionate and  earnest  invitation  to  heav- 
enly bliss;  while  on  the  contrary  the 
blood  of  Abel  cried  for  vengeance  on 
his  murderer.  Gen.  iv.  10.  —  Such  is 
the  state  to  which  we  have  come 
through  faith  in  Jesus,  and  such  the 
eternal  blessings  which  the  new  cove- 
nant secures  for  us.  Instead  of  Mount 
Sinai  and  the  angels  ministering  in 
scenes  of  terror  there,  and  instead  of 
tlie  awe-stricken  company  to  which  the 
old  covenant,  establishing  the  Mosaic 
dispensation,  was  addressed,  wo  are  by 
faith  in  Jesus  come  to  Mount  Zion, 
the  celestial  city,  to  the  rejoicing  an- 
gels, to  the  sons  of  God  who  are  des- 
tined to  heavenly  citizenship,  to  the 
Judge  of  all,  to  the  glorified  spirits  of 
righteous  men,  to  the  Mediator  of  the 
new  covenant,  and  to  his  atoning,  peace- 
speaking   blood.  —  How   powerful  an 


argument  this  to  the  Hebrews,  to  all 
who  bear  the  Christian  name,  to  folhnv 
after  holiness,  ver.  14,  without  which  no 
man  can  see  the  Lord,  and  to  estiijiato 
union  with  Christ  and  an  interest  in 
the  covenant  ratified  by  his  blood  as  a 
boon  beyond  price,  ver.  IG,  which  no 
possible  combination  of  circumstances 
should  have  power  to  make  them  barter 
away,  or  abandon ! 

25.  See  that  ye  refuse  not  him  thai 
speahcth.  Having  such  assurances  of 
pardoning  mercy  and  of  participatioc 
in  the  bliss  of  the  heavenly  city,  see 
that  ye  decline  not  the  calls  of  him 
who  speaks  to  you  in  such  mercy,  in- 
viting you  to  all  the  present  and  eter- 
nal blessings  of  the  new  C(jveuant 
which  his  own  blood  has  ratified.  ||  Fit 
if  they  escaped  not  who  refused  him.  that 
spake  on  earth,  etc.  If  they  to  whom 
Moses  on  earth  delivered  instructions 
from  God,  and  who  disobeyed  him,  did 
not  escape  the  punishment  due  to  their 
disobedience,  much  more  shall  we  not 
escape  if  wo  turn  away  from  him  who 
now  speaks  to  us  from  heaven.  Com- 
pare ii.  2-4.  This  address  to  us  from 
heaven  comes  from  the  Son  of  Gud, 
Jesus,  now  exalted  on  high,  invested 
with  all  authority  and  power,  and  is 
pre-eminently  a  declaration,  not  of 
vengeance,  but  of  the  love  and  par- 
doning mercy  of  God,  and,  as  apijcars 
from  the  succeeding  verses,  is  the  final 
communication  to  men.  —  Ijut  is  it 
not  said,  Ex.  xx.  22,  in  reference  to 
the  giving  of  the  Law  from  Mount 
Sinai,  "  Ye  have  seen  that  I  have 
talked  with  you  from  heaven''  ?  Also, 
Heut.  iv.  36,  "Out  of  heaven  he  made 
thee  to  hear  his  voice;"  and  Neh.  ix. 
13,  "Thou  earnest  down  also  upon 
Mount  Sinai,  and  spakest  with  then, 
from  heaven."  —  In  these  passages, 
however,  the  word  heaven  signifies  the 
visible  heaven  from  which  God  ap- 
peared to  descend  on  Mount  Sinai; 
not  the  heaven  where  God  is  conceived 


IGO 


ill:  13  HEWS. 


speciketh  from  heaven  :  -*^  whose  voice  then  shook  the  cailb : 
but  now  he  hath  promised,  saying,  Yet  once  more  1  shake , 
not  the  earth  only,  but  also  heaven.  ^^  And  this  ivorcl,  Yet 
once  more,  signideth  the  removing  of  those  tilings  that  are 
shaken,  as  of  things  that  are  made,  that  those  things  which 
cannot  be  shaken  may  remain.     ^  Wherefore  we  receiving  a 


of  as  dwelling  in  glory  and  where 
Christ  sits  at  his  right  hand. 

2G.  Whose  voice  then  shook  the  earth. 
The  agency  of  Christ  at  the  giving  of 
the  Law  on  Mount  Sinai  is  here  im- 
plied, as  in  other  passages  his  agency 
in  transactions  before  his  appearance 
on  earth  is  brought  to  notice.  See 
John  xii.  41;  Heb.  i.  10;  also  on  iii. 
3.  In  Ex.  xix.  18,  we  read  that  when 
the  Lord  descended  on  Mount  Sinai  in 
fire  "  the  wliole  mount  quaked  great- 
ly." In  other  passages,  this  same 
event  is  referred  to  as  a  shaking  of 
the  earth.  Judges  v.  4;  Ps.  Ixviii.  8; 
Ixxvii.  18.  Compare  Ps.  cxiv.  4-7. 
II  But  now  he  hath  promised,  saying,  etc. 
See  Hag.  ii.  G.  He  whose  voice  for- 
merly shook  the  earth  hath  since  that 
time  and  with  reference  to  the  present 
time,  in  view  of  the  Messianic  reign, 
the  new  and  final  dispensation,  being 
entered  on,  promised  that  he  will  shake 
not  only  the  earth,  but  also  heaven. 
Earth  and  heaven  include  the  visible 
creation,  which  is  to  undergo  some 
great  change  at  the  consummation  of 
the  Messiah's  reign,  when  he  comes  to 

judgment The    language     of     the 

prophet,  having  reference  apparently 
to  the  rebuilding  of  the  temple  after 
the  return  of  the  Jews  from  the  Baby- 
lonian captivity,  and  to  the  coming  of 
the  Messiah,  is  hero  applied  to  the 
progress  of  the  Messiah's  reign  and  its 
consummation  at  the  end  of  the  world. 

27.  And  this  word,  Yet  once  more; 
that  is,  Now  this  expression,  Yet  once 
w>re.  Tlie  precise  point  which  the 
writer  intends  to  present  is  contained 
in  this  expression;  since  it  indicates 
that  the  predicted  convulsion  of  the 
universe  yet  remains  to  be  effected,  and 
that  only  once  more  is  such  a  convul- 
sion to  be  experienced  :  once  more  and 
once  only,  as  preliminary  to  the  ever- 
abiding  consummation  of  the  Messiah's 
kingdom,    the   reign  of  righteousness 


and  the  prevalence  of  holy  bliss.  All 
beyond  this  era  is,  so  far  as  revclati>/u 
teaches,  unending  retribution ;  of 
grace  to  the  disciples  of  Jesus  a. id  of 
righteous  doom  to  those  who  shall 
remain  impenitent  and  unbelieving. 
II  Siijnijieth  the  removing  of  those  things 
that  are  shaken;  sign-ifieth  the  removal, 
the  passing  away,  or  changing  to  some 
other  form,  of  the  things  shaken ;  that 
is,  the  removal  of  the  earth  and 
heaven.  Compare  2  Pet.  iii.  7  :  "  The 
heavens  and  the  earth,  which  are  now, 
are  kept  in  store,  reserved  unto  fire 
against  the  day  of  judgment  and  per- 
dition of  ungodly  men;  "  also,  2  Pet. 
iii.  10,  12.  II  As  of  things  that  are 
made;  as  of  things  that  have  been  made, 
not  originally  independent,  and  there- 
fore mutable,  material  things,  liable 
to  bo  changed  at  whatever  time  and  in 
whatever  way  and  to  whatever  extent 
the  Maker  wills.  ||  That  those  things 
which  cannot  be  shaken  may  remain; 
that  things  not  belonging  to  the  earth 
and  the  visible  heavens,  and  therefore 
not  liable  to  the  changes  which  the 
earth  and  the  heavens  are  destined  to 
undergo,  may  abide  undisturbed,  es- 
tablished for  perpetuity;  that  is,  the 
kingdom  of  Ciirist,  which  is  to  endure 
forevar.  Compare  2  Pet.  iii.  13  : 
"  Nevertheless  wo,  according  to  his 
promise,  look  fur  new  heavens  and  a 
now  earth  wherein  dwelleth  righteous- 
ness." Rev.  xxi.  1.  —  In  the  26th 
and  27th  verses  there  is  a  contrast 
between  the  Mosaic  dispensation  and 
that  of  Christ,  in  reference  to  dura- 
bility. As  the  visible  earth  and 
heaven  are  to  experience  a  convulsion 
and  to  disappear,  and  are  to  be  suc- 
ceeded by  the  new  heaven  and  new 
earth,  so  the  Mosaic  economy  was  de- 
signed to  be  only  temporary  and  pre- 
paratory to  the  Christian  dispensation, 
or  the  kingdom  of  Christ,  which  is  to 
havo  no  end. 


CHAPTER    XIII, 


161 


kingdom  which  cannot  be  moved,  let  us  have  grace,  where- 
by we  may  serve  God  acceptably  with  reverence  and  godly 
fear :  -^  for  our  God  is  a  consumius:  fire. 


CHAPTER    XIII. 

^  Let  brotherly  love  continue.     ^  Be  not  forgetful  to  en- 
tertain strangers  :  for  thereby  some  have  entertained  angels 


28.  Wherefore  we  receiving  a  Mng- 
dom  whichcannot  be  moved,  etc.  Where- 
fore, being  admitted  to  the  blessings 
of  au  indestructible,  everlasting  king- 
dom, let  us  cherish  gratitude  to  God, 
by  which  let  us  serve  him  acceptably 
Tfith  godly  fear  and  awe. — Tlie  un- 
dccaying  glory  and  bliss  of  the  Mes- 
siah's kingdom  is  thus  presented  as  an 
additional  motive  to  steadfastness  in 
the  service  of  God.  ||  Let  us  have 
grace.  The  idea  in  the  original  is,  Let 
us  be  grateful  to  God;  a  state  of  mind 
dependent  indeed  on  divine  grace.  — 
The  spirit  of  gratitude  and  praise  is 
acceptable  to  God,  Ps.  1.  23,  and 
prompts  to  thorough  and  reverent 
obedience.  The  ground  for  gratitude, 
here  presented,  is  the  singularly  blessed 
condition,  now  and  hereafter,  into 
which  the  subjects  of  the  Messiah's 
reign  are  introduced. 

20.  For  our  God  is  a  consuming  fire; 
literally,  For,  also,  our  God  is  a  con- 
suming fire.  A  reason  is  here  given 
for  the  reverence  and  awe  which  we 
ought  to  cherish  towards  God.  Ilis 
invitations  and  commands  are  not  to 
be  trilled  with.  He  will  render  a 
most  fearful  retribution  to  those  who 
slight  his  messages.  His  fiery  indig- 
nation, X.  27,  will  consume  them.  — 
The  expression  consiiminy  fire  is  derived 
from  Deut.  iv.  24:,  "  For  the  Lokd,  thy 
God,  is  a  consuming  fire,  a  jealous 
God."  —  Ho  will,  as  such,  vindicate 
his  holiness  and  his  abused  majesty  by 
inflictions  corresponding  to  the  enor- 
mity of  oiTencos  against  him.  God, 
under  the  new  dispensation,  as  well  as 
the  old,  must  beserved  with  reverence. 
He  is  unchangeable;  ho  Avill  ever  ren- 
der terrible  recompense  to  them  who 
despise  the  riches  ot  his  goodness  and 


forbearance  and  long  suffering.     Rom. 
ii.  4;   2  Thess.  i.  8,  9. 

CHAPTER    XIII. 

MISCELLANEOUS       EXHORTATIONS     AND 
CLOSING    SALUTATIONS. 

1.  Let  brotherly  love  conthiue.  The 
Hebrews  had  already,  in  vi.  10,  been 
commended  for  the  love  which  they 
had  shown  to  their  Christian  brethren. 
They  are  now  exhorted  to  a  continu- 
ance of  this  affectionate  regard  for 
one  another,  which  would,  besides 
being  an  act  of  obedience,  happily 
regulate  all  the  intercourse  of  life. 
Compare  Rom.  xii.  10. 

2.  Be  not  forgetful  to  entertain  stran- 
gers; more  literally,  Forget  not  hospi- 
tality. Compare  Rom.  xii.  13  ;  Tit.  i. 
8.  The  occasions  for  gratuitous  hos- 
pitality in  ancient  times  and  in  orien- 
tal countries  were  frequent.  Persons 
of  all  descriptions,  when  away  from 
home,  were  greatly  dependent  on  it. 
Those  early  Christians  who  had  occasion 
to  travel  from  place  to  place  wore  in 
the  habit  of  socking  eutortaiumont 
among  their  brethren,  to  whom  thoy 
mad©  themselves  known  both  by  re- 
porting themselves  as  Chri^tiauj,  and 
by  commendatory  letters  from  their 
church-officers.  Tho  duty  of  hospi- 
tality included,  also,  tho  furnishing  of 
facilities  to  travellers  for  prosccutiug 
their  journey.  Tit.  iii.  13 ;  3  John  6, 
G.  II  Some  have  entertained  angels  una- 
wares. Such  was  the  case  with  Abra- 
ham, Gen.  xviii.  2-8  ;  and  with  Lot, 
Gen.  xix.  1-3.  The  historian  on  both 
of  these  occasions  seems  to  havo 
known  that  the  strangers  were  heav- 
enly beings;   but  they  had  the  aspect, 


162 


HEBREWS. 


unawares.  ^Remember  them  that  are  in  bonds,  as  bound 
with  them ;  and  them  which  sulTer  adversity,  as  being 
yourselves  also  in  the  body. 

*  Marriage  is  honorable  in  all,  and  the  bed  undijflled : 
but  whoremongers  and  adulterers  God  will  judge. 

^  Let  your  conversation  be  without  covetousuess  ;  and  be 
content  with  such  things  as  ye  have :  for  he  hath  said,  I 
will  never  leave  thee  nor  forsake  thee.  *^  So  that  we  may 
boldly  say.  The  Lord  is  my  helper  and,  I  will  not  fear  what 
man  shall  do  unto  me. 


at  first,  to  Abraham  and  Lot,  of  mere 
meu. 

3.  Remember  them  that  are  in  bonds, 
etc.  Christian  brethren,  restrained 
of  their  liberty,  particularly  as  im- 
prisoned, on  acoount  of  their  religion, 
are  here  referred  to  :  they  were  to  bo 
remembered  with  a  sympathizing  spirit 
by  the  Christians,  as  if  enduring  the 
same  treatment,  putting  themselves, 
as  it  were,  in  their  circumstances. 
II  Them  which  suffer  adversity,  etc. 
llemember  them,  also,  who  aro  in  dis- 
tress, particularly  through  ill  treat- 
ment, as  being  yourselves,  likewise,  in 
the  body  and  therefore  liable  to  simi- 
lar trouble.  —  The  duty  of  tender  and 
active  sympathy  with  distressed  Chris- 
tian brethren,  on  the  ground  of  having 
the  same  nature  with  them  and  being 
therefore  liable  to  similar  suiferings, 
is  evidently  enjoined.  Sympathy  hav- 
ing such  a  ground  will  extend  to  the 
case  oi  any  persons  in  affliction,  whether 
the  affliction  proceed,  properly  speak- 
ing, from  divine  Providence,  or  from 
oppression,  or  any  ill  treatment,  by 
their  fellow-men. 

4.  Marriaye  is  honorable  in  all,  etc. 
The  connection  in  which  this  verse 
stands  shows  that  it  was  not  originally 
iiitondod  as  a  declaration,  but  as  an 
exhortation.  It  would  be  better  ren- 
dered. Let  marriaye  be  in  all  respects 
k  mired,  held  in  sacred  regard  as  an 
honorable  state,  not  to  bo  shunned  nor 
abused;  make  not  light  of  the  mar- 
riage relation,  but  pay  due  honor  to 
the  will  of  God  concerning  it. 

5.  Lrt  yjur  conversation  be  withmt 
covetoustiess.  Our  present  usage  of 
the  word  conversation  is  more  limited 


than  when  the  translation  of  the  Bible 
was  made.  It  was  then  equivalent  to 
manner  of  life,  intercourse,  deportment. 
It  therefore  generally,  in  the  English 
Scriptures,  fails  to  express  the  idea  of 
the  original.  The  original  word  here 
corresponds  well  to  our  expression 
turn  of  mind  as  influencing  the  course 
of  life.  The  exhortation,  then,  is, 
Let  your  disposition  and  conduct  bo 
free  from  covetousness;  more  particu- 
larly, as  the  original  indicates,  free 
from  love  of  miney.  Compare  1  Tim. 
vi.  8-10.  II  For  he  hath  said;  that  is, 
God.  II  I  will  never  leave  thee,  etc. 
This  assurance  of  divine  aid  occurs, 
almost  in  the  same  words,  with  refer- 
ence to  various  occasions,  in  Deut. 
xxxi.  G;  Joshua  i.  5;  and  1  Caron. 
xxviii.  20.  The  expression  is  highly 
intensive  in  the  original,  and  might 
bo  translated,  I  will  surely  not  leave 
thee ;  nor  will  I  by  any  means  forsake 
thee. 

C.  So  that  we  may  bddly  say.  The 
Lird  is  my  helper,  etc.  See  Ps.  cxviii. 
G.  Compare  iv.  IG,  where  we  are  en- 
couraged to  pray  boldly;  that  is,  with 
unfaltering  contideaco  in  God. 

7-lG.  The  Hebrews  are  next  re- 
minded of  their  deceased  spiritual 
guides,  as  examples  of  faith  in  God 
to  the  close  of  life.  The  way  is  thus 
prepared  to  enjoin  on  them  the  duty 
of  an  uncompromising  avowal  of  them- 
selves as  folluwers  of  Ciiriat,  as  being 
entirely  distinct  in  their  principles 
and  spirit  from  the  adherents  to  Ju- 
daism, as  having  come  out  from 
the  Jewish  community  and  arranged 
themselves  under  the  leadership  of 
Jesus. 


CHAPTER    XIII 


1G3 


'Remember  them  which  have  the  rule  overj'ou,  who  have 
spoken  unto  you  the  word  of  God  :  whose  faiili  follow,  con- 
sidering the  end  of  i!/Kii/'  conversation:  ** Jesus  Christ  the 
same  yesterday,  and  to-day,  and  forever. 

'•'  Be  not  carried  about  with  divers  and  strange  doctrines  ; 
for  it  is  a  good  thing  that  the  heart  be  established  with 


7.  Remember  them  which  have  the  rule 
over  you;  rather,  them  who  had  the  rule 
over  you.  —  Reference  is  made  to  their 
former  leaders  iu  instructiun,  ia  wor- 
ship and  church-affairs,  their  spiritual 
guides,  now  deceased.  The  original 
expresses  hero  not  so  much  the  idea 
of  ruling  as  that  of  leading,  guiding. 
II  Who  have  spoken  tmto  you,  etc.;  lit- 
erally. Who  spake  to  you  the  word  of 
God.  These  men,  probably,  were 
personally  known  to  the  flrst  readers 
of  the  epistle,  and  had  reached  the  end 
of  their  course  within  a  comparatively 
recent  time.  ||  Whose  faith  follow, 
considering  the  end  of  their  conversation ; 
whose  faith  in  the  divine  promises 
through  Jesus  imitate,  considering  the 
end  of  their  course;  that  is,  the  end- 
ing of  their  earthly  course.  —  Whether 
these  had  died  a  natural  death,  or  had 
perished  by  martyrdom  in  some  perse- 
cution raised  by  Jewish  and  Roman 
hatred,  we  have  not  the  means  of  de- 
termining. In  either  case,  the  remem- 
brance of  them  would  strengthen  the 
faith  of  the  Hebrews.  —  The  Word 
conversation  here  is  equivalent  to  man- 
ner, or  course,  of  life.  —  In  common  edi- 
tions of  the  English  New  Testament 
this  verso  ends  with  a  colon,  indi- 
cating that  a  complete  sentence  is  not 
formed,  and  that  the  following  verse  is 
a  part  of  the  sentence.  The  meaning 
of  the  passage  is  thus  made  obscure. 
The  verse  ought  to  be  ended  with  a 
period,  as  containing  an  entire  sentence. 

8.  Jesus  i'hrist  the  same  yesterday, 
etc.  This  verse  should  be  translated 
as  a  sentence  by  itself;  thus,  Jesus 
Christ  is  the  same  yesterday ,  to-day,  and 
forever;  that  is,  Uo  is  the  same  to-day 
as  he  was  yesterday,  the  same  now  as 
in  the  past,  and  will  forever  bo  the 
same.  He  is  unchangeable  in  his 
principles  and  purposes. — This  asser- 
tion seems  introduced  for  the  twofold 
purpose   of    showing   the  ground   for 


imitating  the  faith  of  the  spiritual 
guides  who  had  formerly  preached  tho 
gospel  to  the  Hebrews,  and  of  cau- 
tioning them  against  being  carried 
away  by  the  erroneous  doctrines  which 
false  teachers  were  seeking  to  intro- 
duce. As  if  it  had  been  said,  Jesus 
Christ,  in  whom  your  former  guides 
believed,  remains  the  same  now  as 
ever  before,  and  is  equally  entitled  to 
your  unqualified  credence  and  reliance 
as  he  was  to  theirs:  he  will  forever  in 
the  future  be  the  same,  and  will  as 
surely  reward  your  adherence  to  him 
as  he  did  theirs.  Hence,  imitate  their 
faith.  Tho  doctrines,  also,  which  they 
maintained  as  the  doctrines  of  Christ, 
are  unalterable:  hence,  as  in  the  fol- 
lowing verse,  adhere  to  them;  be  not 
carried  away  by  any  teachings  alien 
to  those  doctrines. 

9.  Be  not  carried  about  with  divers 
and  strange  doctrines;  with  doctrines 
diverse  from,  and  foreign  to,  the  re- 
ligion of  Christ:  adhere  to  the  true 
Christian  doctrine.  Compare  Epb.  iv. 
14.  Reference  is  had  to  the  Judaizing 
teachers  who  were  endeavoring  to 
amalgamate  the  gospel  with  principles 
and  practices  which  were  maintained 
by  the  Jews.  |i  For  it  is  a  good  thing 
that  the  heart  be  established,  etc.  It  is 
rigiit  and  profitable  that  a  person's 
heart  become  steady  and  firm,  and 
that  in  grace;  that  is,  in  the  graeo  of 
God  as  made  known  by  Jesus  Chiist 
and  taught  in  tho  gospel ;  not  in  mcuts, 
not  in  Jewish  statutes  and  customs 
relative  to  food  for  the  body.  —  The 
Jewish  precepts  and  usages  related  so 
extensively  and  precisely  to  articles 
of  food,  as  being  ceremonially  clean 
or  unclean,  that  the  term  incats  here  is 
expressive  of  tho  whole  Jewish  system 
of  religious  observances,  as  distin- 
guished from  tho  gospel  which  dis- 
closes tho  grace  of  God  in  bestowing 
salvation.     Compare  ix.  lU.  We  ought 


1C4 


HEBREWS 


gi-ace  ;  n.ot  with  meats,  which  have  not  profited  them  that 
luive  been  occupied  therein. 

^^  We  have  an  altar,  whereof  they  have  no  right  to  eat 
Avhich  serve  the  tabernacle.  "  For  the  bodies  of  those  beasts, 
■whose  blood  is  brought  into   the  sanctuary  by  the  high- 


to  be  established  as  Christians,  relying 
on  the  grace  of  God;  not  as  Jews, 
sedulously  observing  the  ceremonial 
law.  II  Which  have  not  profited  them 
that  have  been  occupied  therein.  Those 
who  have  lived  in  scrupulous  con- 
formity to  the  Jewish  distinctions  rela- 
tive to  meats,  distinctions  multiplied 
and  made  more  precise  and  stringent 
by  traditions  than  by  the  original  ap- 
pointment, have  gained  from  such 
practice  no  spiritual  profit.  On  the 
contrary,  the  more  scrupulously  they 
have  observed  these  distinctions,  the 
further  have  they  been  from  an  abiding 
intelligent  peace  with  God;  for  the 
kingdom  of  God  is  not  meat  and  drink. 
Kom.  xiv.  17. 

10-10.  As  enforcing  this  distinction 
between  the  gospel  of  Christ  and  the 
Jewish  ceremonial  observances,  a  con- 
trast is  next  presented  between  the 
Christians  as  a  body  of  believers  in 
J.esus,  and  the  Jewish  community  as 
adherents  to  the  Mosaic  ritual.  In 
this  Contrast,  these  two  bodies  are 
shown  to  be  entirely  distinct,  as  to  the 
basis  of  their  religious  hopes,  and  in- 
capable, as  to  religious  principles,  of 
commingling  :  those  who  persist  in 
adherence  to  the  Jewish  ritual  cannot 
participate  in  the  benefits  of  the  gos- 
pel; and  since  Christ,  in  order  to  be 
put  to  death,  was  taken  out  from  the 
Jewish  city,  as  unacknowledged  and 
rejected  by  the  nation,  his  followers 
must  likevviso,as  to  their  religious  posi- 
tion, separate,  themselves  from  the 
Jewish  community,  whatever  reproach 
this  might  cause  them. 

10.  We  have  an  altar;  we,  followers 
of  Jesus,  have  an  altar;  but  an  en- 
tirely different  one  from  the  Jewish 
altar.  ||  Whereof  they  have  no  right  to 
eat  which  serve  the  tabernacle.  Those 
who  serve  the  tabernacle  are  the  Jews, 
both  the  priests  and  the  ordinary  wor- 
shippers. See  viii.  4,  5,  where  priests 
are  mentioned  as  serving;   ix.  9,  whore 


the  individual  who  brought  the  offer- 
ing is  mentioned  as  serving;  also  x. 
2,  where  those  in  whoso  behalf  the 
service  was  performed  are  similarly 
mentioned.  —  To  eat.  It  was  a  pro- 
vision of  the  Mosaic  law,  in  regard  to 
many  of  the  animal  sacrifices,  that 
portions  of  them  were  appropriated  to 
the  officiating  priests  for  food,  and 
that  the  individuals  bringing  the  sac- 
rifices, in  various  instances,  should  eat 
portions  of  them.  Of  such  sacrifices 
the  Jews,  in  accordance  with  the  rule 
regulating  the  observance,  had  the 
right  to  eat,  and  thus  they  obtained 
present  immediate  benefit  from  the  al- 
tar which  the}'  acknowledged  as  their 
altar,  the  altar  of  their  religion.  To 
eat  of  the  altar,  that  is,  of  things 
offered  on  the  altar,  was  expressive  of 
deriving  benefit  from  the  altar.  But 
from  the  Christian  altar,  the  Jews, 
persistently  adhering  to  their  own 
altar,  that  is,  persisting  in  their  re- 
ligious principles  and  customs,  can 
claim  no  benefit.  The  blessings  and 
privileges  which  it  conferred  cannot 
be  partaken  of  by  them. 

11.  That  Jews  who  adhere  to  the 
Mosaic  observances  cannot  share  in 
the  blessings  and  privileges  conferred 
by  the  Christian  altar  is  next  illus- 
trated by  an  analogy  drawn  from  the 
ritual  observances  in  regard  to  the  ani- 
mals sacrificed  on  the  annual  day  of 
atonement  among  the  Jews.  —  For  the 
bodies  of  those  beasts,  whose  blood,  etc. ; 
for  the  bodies  of  those  animals  whoso 
blood  is  brought  into  the  most  holy 
place  by  the  high-priest  as  an  expia- 
tory offering,  are  carried  forth  out  of 
the  Jewish  encampment  and  burned  : 
they  were  no  longer  permitted  to  re- 
main in  the  encampment,  but  wore 
removed  away  from  it  and  finally  dis- 
posed of,  as  no  longer  needed,  as  having 
nothing  more  to  do  with  the  ritual  ob- 
servances. II  The  sanctuary;  the  inner 
apartment  of  the  tabernacle,  the  most 


CHAPTER    XIII 


165 


priest  for  sin,  are  burned  without  tlie  camp.  ^Wherefore 
Jesus  also,  that  he  might  sanctify  the  people  with  his 
own  blood,  suffered  without  the  gate.  ^^  Let  us  go  forth 
therefore  unto  him  without  the  camp,  bearing  his  reproach. 
"  For  here  have  we  no  continuing  city,  but  we  seek  one 
to  come.     ^^  By  him  therefore  let  us  offer  the  sacrifice  of 


holy  place,  as  in  ix.  3,  12,  into  which, 
once  a  year,  the  blood  of  expiation 
for  the  sins  of  the  nation  was  carried 
by  the  high-priest,  ix.  7.  ||  Without 
the  camp;  outside  of  the  Jewish  en- 
campment: the  language  being  adapted 
to  the  time  of  the  Israelites'  journey- 
iugs  iu  the  wilderness. 

12.  Wherefore  Jesus  also,  that  he 
might  sanctify  the  people,  etc.  On  ac- 
count of  which  practice  and  in  corre- 
spondence to  it,  Jesus,  that  he  might 
sanctify  the  people,  that  is,  might 
make  expiation  and  procure  redemp- 
tion for  his  people,  ii.  11,  x.  29, 
with  his  own  blood,  suffered  death  out- 
side of  the  city-gate.  He  was  made 
to  go  out  of  Jerusalem,  the  central 
spot  of  Judaism,  as  unsuitable  to  be 
allowed  any  longer  to  remain  in  it,  as 
one  rejected  by  the  nation,  as  a  person 
with  whom  the  authorities  representing 
the  nation  would  have  no  connection, 
and  from  whom  they  spurned  the 
thought  of  ever  receiving  good.  |{  Suf- 
fered; suffered  death,  and  thus  became 
a  propitiatory  sacrifice.  Rom.  iii.  25  ; 
1  John  ii.  2.  —  The  altar  which  be- 
lievers in  Jesus  are  here  represented 
as  having  is  the  cross  on  which  our 
Lord  endured  his  sacrificial  and  pro- 
pitiatory death,  or  offered  up  himself 
as  our  sacrifice.  It  is  here  employed 
as  the  visible  emblem  of  the  Christian 
religion.  From  this  altar  those  who 
adhered  to  the  Jewish  religion  and  con- 
fided in  its  observances  would  have  no 
right  to  expect  blessings  :  they  did 
not  believe  it  to  be  a  source  of  blessings, 
but  treated  it  and  its  sacrifice  with 
disdain. — It  was,  also,  entirely  dif- 
ferent from  the  altar  prescribed  by 
the  Mosaic  law.  It  is  indeed  only  by 
a  figure  of  speech,  though  a  very  easy 
and  appropriate  figure,  that  it  is  called 
an  altar.  Jews  would  not  acknuwleJgo 
the  Christian  altar;  and  so  would  have 
no  right  to  receive  the  blossiuL's  which 


it  secures  for  those  who  heartily  ac- 
knowledge the  sacrifice  which  was 
offered  up  on  it.  —  Again;  the  Chri.-;- 
tian  altar  was  not  in  the  court  of  the 
tabernacle,  not  near  the  sacred  en- 
closure of  the  Jews,  or  of  Judaism; 
it  was  situated,  so  to  speak,  quite  out- 
side of  Judaism  :  hence,  avowed  .Jews, 
persisting  in  adherence  to  the  national 
customs,  could  not  receive  blessings 
from  it;  they  were  incapable  of  ap- 
prehending and  appreciating  the  bless- 
ings which  it  imparts. — Nor  was  it  the 
Jewish  high-priest  that  offered  up  the 
sacrifice  on  this  altar;  but  the  great 
High-priest,  of  an  entirely  ditfercnt 
rank,  who,  moreover,  was  himself  the 
voluntary  offering  unto  God.  See 
John  X.  17,  18.  "  No  man  taketh  my 
life  from  me ;   I  lay  it  down  of  myself." 

13.  Let  us  go  forth  thertfore,  etc. 
Since,  now,  Jesus  whom  we  acknowl- 
edge as  our  Head  and  Leader  was,  by 
the  superintending  providence  of  (iod, 
made  to  go  out  from  Jerusalem,  the 
representative  city  of  Judaism,  to 
suffer  his  ignominious  death,  let  us 
then  go  out  to  him,  as  his  followers, 
abandoning  Judaism,  bearing  such  re- 
proach as  he  bore,  and  thinking  it  no 
strange  thing  to  be  treated,  as  our 
Leader  was,  with  indignity  and  scoru. 

14.  For  here  have  we  no  continuing 
city,  etc.  A  reason  is  given  for  wil- 
lingly withdrawing  themselves  from 
Jewish  observances  and  enduring  re- 
proach as  followers  of  Jesus,  and 
indeed  for  holding  themselves  as  pil- 
grims and  strangers  on  the  earth. 
Here,  on  earth,  in  this  life,  we  have 
not  a  Continuing  city ;  there  is  here  no 
city,  nor  country,  that  we  regard  as 
our  permanent  abode;  our  stay  on 
earth  is  brief;  we  have  no  homo  here, 
but  we  are  seeking  for  the  city  which 
is  to  como,  the  heavenly  city,  the  new 
Jerusalem.     Compare  xi.  13-16. 

15.  By  him  therefore  let  us  offer  the 


166 


HEBREWS, 


praise  to  God  continually,  that  is,  the  fruit  of  otir  lips, 
giving  thanks  to  his  name. 

^'^Bub  to  do  good  and  to  communicate  forget  not:  for 
with  such  sacrifices  God  is  well  pleased. 

^'' Obey  them  that  have  the  rule  over  you,  and  submit 
yourselves :  for  they  watch  for  your  souls,  as  they  that 
must  give  account,  that  they  may  do  it  with  joy,  and  not 
with  grief:  for  that  is  unprofitable  for  j'ou. 


sacrifice  of  praise,  etc.  Through  Josus, 
therefore,  our  High-priost,  lot  us  offer 
up,  as  our  sacrifice,  praise  to  God,  a 
sacrifice  far  better  than  that  of  ani- 
mals, Ps.  Ixix.  30,  31,  that  is,  to 
speak  without  a  figure,  Let  us  be 
grateful  to  God;  let  us  with  our  lips 
make  grateful  acknowledgments  to 
him.  Compare  Ps.  1.  23 ;  Hos.  xiv.  2. 
The  expression,  fruit  of  our  lips,  is 
found  in  the  Greek  translation  of 
Hosea,  xiv.  3  [English  version,  xiv. 
2],  where  the  Hebrew  has,  agreeably 
to  our  English  version,  calves  of  our 
lips.  The  idea  of  both  the  expressions 
is  the  same,  namely,  Instead  of  animal 
sacrifices,  let  our  sacrifice  be  that  of 
our  lips,  offering  to  God  the  gratitude 
of  our  hearts. 

16.  But  to  do  good  and  to  communi- 
cate forget  not.  But  let  not  this  fruit 
of  lips  be  merely  lip-service;  let  it  be 
connected  with  corresponding  acts. 
Forget  not  the  duty  of  doing  good  to 
others  and  of  distributing  to  the 
necessities  of  fellow-Christians  and  of 
any  in  distress.  ||  For  with  such  sacri- 
fices, God  is  well  pleased.  God  has 
pleasure  in  such  sacrifices,  or  offerings, 
since  they  come  from  the  heart  and 
minister  to  the  good  of  the  needy.  He 
acknowledges  them  as  offerings  well 
pleasing  to  himself,  while  the  most 
costly  and  punctilious  sacrifices  of  cere- 
monial worship  he  passes  by  as  en- 
tirely unacceptable.'  Compare  Is.  i. 
11-17;  Iviii.  1-11;  1  Sam.  xv.  22; 
Ps.  1.  14,  23;   IPet.  ii.  5. 

17.  Obey  them  that  have  the  rule  over 
you;  obey  your  spiritual  guides.  See 
verse  7.  — These  men  were  known  as 
having  taken  the  oversight  of  the 
Cock  of  God  not  by  constraint,  but 
willingly;  uotas  being  lords  over  God's 
heritage,    but  being  examples  of  the 


flock,  1  Pet.  v.  2,  3 ;  not  as  having  a 
spirit  of  domination,  but  as  helpers 
of  the  Christians'  faith  and  joy,  2  Cor. 
i.  24.  Their  instructions  prtiseeded 
from  their  knowledge  of  the  gospel 
and  their  steadfast  purpose  to  act  ac- 
cording to  the  divine  will.  ||  Submit 
yourselves;  cherish  the  deference  which 
is  due  to  the  official  work  of  your 
spiritual  guides  and  their  qualifica- 
tions for  it.  II  For  they  watch  for  your 
souls,  etc.  The  nature  of  their  office, 
as  designed  to  promote  the  salvation 
of  men's  souls,  James  i.  21,  1  Pet.  i. 
9,  and  their  responsibility  to  Christ, 
whose  servants  they  are  and  to  whom 
they  are  to  give  account ,  1  Pot.  v.  4, 
require  the  obedience  here  enjoined. 
By  a  contrary  spirit  you  will  impede 
their  work,  endanger  your  salvation, 
make  an  ungrateful  requital  for  their 
watchfulness  in  your  behalf,  and  will 
hinder  them  from  rendering  up  a  fully 
satisfactory  account.  They  act  under 
the  pressure  of  a  grave  responsibility  : 
encourage  them  under  this  pressure 
by  following  their  instructions.  —  The 
idea  of  a  spiritual  guide  watching, 
guarding  with  sleepless  care,  in  be- 
half of  men,  was  also  fiimiliar  to  the 
ancient  prophets.  See  Jer.  vi.  17; 
Ezek.  iii.  17;  xxxiii.  2-7.  ||  That 
they  may  do  it  with  joy ;  that  they  may 
perform  this  watching  with  joy,  en- 
couraged by  your  ready  obedience; 
not  with  grief,  not  sorrowing,  as  they 
would,  should  you  refuse  to  heed  their 
instructions.  ||  For  this  is  unprofitable 
for  you;  your  own  benefit  would  be 
impeded.  You  would  dishearten  them 
and  repress  their  solicitous  diligence 
for  your  eternal  welfare.  Specially 
would  you  displease  God,  and  not  only 
deprive  yourselves  of  good,  but  incur 
the  greatest  harm.  —  The  last  clause 


CHAPTER    XIII 


1G7 


'^  Pray  for  us :  for  we  trust  we  have  a  good  conscience, 
in  all  things  willing  to  live  honestly.  ^^  But  I  beseech  you 
the  rather  to  do  this,  that  I  may  be  restored  to  you  the 
sooner. 

^"Now  the  God  of  peace,  that  brought  again  from 
the  dead  our  Lord  Jesus,  that  great  Shepherd  of  the 
sheep,   through   the    blood   of  the   everlasting    covenant, 


of  the  vorse  is  probably  a  soft  ex- 
pression for  This  would  be  cxceediwjly 
harmful  to  you. 

18.  Pray  for  us.  A  personal  request 
for  the  intercessions  of  the  Hebrew 
brethren  is  next  presented.  This  is 
in  accordance  with  the  habit  of  the 
apostle  Paul.  See  1  Thess.  v.  25;  2 
Thess.  iii.  1;  Eph.  vi.  19;  Col.  iv.  3; 
2  Cor.  i.  11.  II  For  we  trust  we  have  a 
good  conscience ;  a  modest  declaration 
of  the  writer's  conscientiousness  in 
all  his  conduct,  whether  his  conduct 
was  always  acceptable  to  his  Christian 
brethren  and  others,  or  not.  Compare 
Acts  xxiii.  1;  xxiv.  IG.  || /«  all 
things  willinfj  to  live  honestly;  in  all 
respects  desiring  to  live  rightly  in  the 
sight  of  God  and  of  men.  \ij  this 
strong,  yet  modest,  assertion  he  sought 
to  awaken  a  fraternal  confidence  in 
reference  to  himself  as  an  honest  and 
earnest  teacher  of  the  gospel.  This 
accords  with  the  manner  of  the  apostle 
Paul  when  seeking  to  remove  difficul- 
ties which  any  of  the  Christians  might 
have  felt  towards  him.  See  Acts  xxi. 
20,  21. 

19.  But  I  beseech  you  the  rather  to  do 
this,  etc.  He  was  not  only  conscious 
of  a  desire  to  pursue  a  right  course  in 
all  respects,  but  was  also  particularly 
desirous  to  visit  again  the  brethren  to 
whom  he  was  writing  :  I  the  rather 
beseech  you  to  pray  for  me  that  I  may 
be  restored  to  you  sooner  than  it  has 
hitherto  appeared  possible.  —  It  would 
seem,  from  verse  23,  that  he  was  not  at 
this  time  in  prison.  He  had  doubt- 
less been  acquainted  with  those  to 
whom  he  was  writing,  and  had  formerly 
labored  among  them  as  a  preacher. 
He  was  now  anticipating  a  renewal  of 
his  Christian  intercourse  with  them. 

20.  21.  Ke  now  adds  to  this  avowal 
./f  his  own  integrity  and  of  his  desire 


to  be  again  mingling  in  their  society 
and  to  his  request  for  their  interces- 
sions in  his  behalf,  a  most  solemn  ex- 
pression of  his  desire  for  their  becom- 
ing complete  in  Christian  character 
and  deeds  by  the  etfectual  agency  of 
God  in  their  souls  through  Jesus 
Christ. — This  expression  of  feeling 
for  the  Hebrews  is  introduced,  not  as  a 
form  of  leave-taking,  or  farewell,  but, 
in  the  manner  of  the  apostle  Paul,  as 
an  earnest  Christian  wish  suggested 
by  the  subject  under  treatment  or  by 
some  thought  just  uttered.  Compare 
Rom.  XV.  13;  1  Thess.  v.  23.  See 
also  1  Pet.  V.  10. 

20.  The  God  of  peace;  an  expres- 
sion frequently  used  by  the  apostle 
Paul,  referring  to  peace  in  the  minds 
of  true  Christians  towards  God,  peace 
between  the  Jewish  and  the  Gentile 
Christians,  and  the  peaceable  senti- 
ments which  the  gospel  inspires  tow- 
ards all  men.  As  peace  is  also  indicative 
of  spiritual  prosperity,  the  term  God  of 
peace  may  here  be  used  in  acknowledg- 
ment of  him  as  the  Author  of  all  real 
good  for  time  and  eternity.  See  Rom. 
XV.  33;  xvi.  20;  2Cor.  xiii.  11;  Phil, 
iv.  9;  1  Thess.  v.  23.  ||  Who  brnwjht 
again  from  the  dead  our  Lord  Jesus. 
The  resurrection  of  Jesus  from  the 
dead  is  ascribed  to  God  also  in  Acts 
xiii.  30.  In  John  x.  17,  18,  it  seems 
ascribed  to  an  inherent  power  in  Jesus. 
II  That  great  Shepherd  of  the  sheep.  In 
John  X.  11,  14,  Jesus  calls  himself  the 
good  Shepherd;  and  in  1  Pet.  v.  4,  ho 
is  called  the  chief  Shepherd.  The  figure 
of  a  flock  under  the  care  and  guidance 
of  a  shepherd  is  hero  applied  to  the 
followers  of  Christ,  owning  him  as 
their  Leader  and  subjecting  themselves 
to  his  guidance.  ||  Through  the  bhod 
of  the  everlasting  covenant.  These 
words  are  connected  in  sense  with  the 


IfiS 


HEBREWS. 


^^  make  you  perfect  in  every  good  work  to  do  his  will, 
working  in  3^011  that  which  is  well  pleasing  in  his  sight, 
through  Jesus  Christ :  to  whom  be  glory  forever  and  ever. 
Amen. 

"  And  I  beseech  you,  brethren,  suffer  the  word  of  exhor- 
tation :  for  I  have  written  a  letter  unto  you  in  few  words. 

"^  Know  ye  that  our  brother  Timothy  is  set  at  liberty  : 
with  whom,  if  he  come  shortly,  I  will  see  you. 


words  browjht  again  from  the  dead. 
The  resurrection  of  Jesus  took  place 
through,  or  in  accordance  with,  the 
blood  of  the  covenant,  since,  in  order 
that  the  promises  of  the  now  covenant 
might  be  completely  fulfilled,  it  was 
not  only  necessary  that  Jesus  should 
die  and  ratify  the  covenant  with  his 
blood,  but  also  that  ho  should  become 
the  ever-living  High-priest  of  his 
people  in  the  heavenly  sanctuary. 
His  resurrection  consequently  was  se- 
cured by  that  covenant  which  was  rat- 
ified with  his  blood.  It  is  an  everlasting 
covenant,  as  not  being  destined,  like 
the  first  covenant,  to  become  anti- 
quated and  to  be  set  aside :  it  secures 
everlasting  blessings. 

21.  Make  you  perfect  %n  every  good 
work;  completely  qualify  you  to  meet 
every  call  of  duty,  so  that  you  may  be 
found  not  lacking  in  any  good  work. 
Compare  2  Cor.  viii.  7;  xiii.  11;  1 
Pet.  V.  10.  II  To  do  his  will;  so  that 
you  may  do  his  will,  Eph.  vi.  6.  For 
this  result  his  inworking  power  is  in- 
dispensable. II  Working  in  you,  etc. 
Compare  Phil.  i.  6,  ii.  13.  It  is 
through  Jesus  Christ  and  by  virtue  of 
his  gospel  that  God  bestows  on  his 
people  this  completeness  for  doing  his 
will.  See  also  John  xv.  5.  ||  To 
whom  be  glory,  etc.  As  the  term  God 
of  peace  is  the  leading  one  in  the  sen- 
tence, this  clause  may  relate  to  it: 
according  to  the  structure  of  the  sen- 
tence, however,  it  more  naturally  re- 
fers to  Jesus  Christ.  In  2  Tim.  iv. 
18;  2  Pet.  iii.  18;  Rev.  i  6,  a  similar 
formula  evidently  relates  to  Christ. 

22.  Suffer  the  word  of  exhortation; 
boar  with,  kindly  admit,  the  exhorta- 
tions herein  sent  you.  The  whole 
epistle   is  prob.ably  meant;   and  as  a 


considerable  portion  of  it  is  after  the 
method  of  direct  exhortation,  and  the 
whole  is  such  a  treatment  of  its  sub- 
ject as  was  designed  to  strengthen  the 
Hebrews  in  faith  and  obedience,  it 
might  be  condescendingly  thus  desig- 
nated. II  For  I  have  written  a  letter  unto 
y  >u  in  few  words.  Notwithstanding 
the  length  of  the  epistle,  it  is  brief, 
considering  the  magnitude  and  com- 
prehensiveness of  the  subject.  Many 
additional  topics  might  have  been  in- 
troduced; but  the  purpose  of  the  epis- 
tle was  best  answered  by  restricting  it 
to  a  brief  compass. 

23.  Kwjw  ye  that  our  brother  Timothy 
is  set  at  liberty.  Through  lack  of  his- 
torical data  respecting  Timothy,  this 
verse  is  liable  to  a  variety  of  explana- 
tions. The  expression  is  set  at  liberty 
implies  that  he  had  been  imprisoned; 
and  the  original  word,  though  ex- 
plained diiferently  by  some,  is  favora- 
ble to  the  opinion  that  Timothy  was 
now  released  from  some  imprisonment. 
II  With  whom,  if  he  come  shortly,  etc. 
It  was  the  writer's  purpose,  if  Timothy 
should  come  in  good  season,  either 
from  the  place  of  his  imprisonment  or 
from  some  business  on  which  he  had 
been  sent,  to  the  place  where  the 
writer  was,  to  visit  the  Hebrews  in 
company  with  him.  —  It  would  seem 
that  Timothy,  as  well  as  the  writer, 
was  well  known  to  these  Hebrews,  and 
held  by  them  in  alfectionate  regard. 

24.  Salute  all  them  that  have  the  rule 
over  you;  saluto  all  your  spiritual 
guides.  See  verses  7  and  17.  Com- 
pare Phil.  i.  1.  \\  All  the  saints.  This 
term,  as  expressive  of  separation  from 
irreligious  men  and  of  consecration  to 
God  in  holy  obedience  to  his  will,  had 
become  appropriated  to  the  disciples  of 


CHAPTER  XIII. 


169 


^*  Salute  all  them  that  have  the  rule  over  you,  aud  all  the 
saints.     They  of  Italy  salute  3'ou. 


^  Grace  be  with  you  all.     Amen. 


Christ.  Compare  iii.  1;  Rom.  i.  7. 
See  also  1  Thess.  v.  27.  ||  They  of 
Italy  salute  you.  The  form  of  ex- 
pression in  the  original  makes  it  prob- 
able that  the  Christians  here  meant 
were  persons  who  had  come  from  Italy 
and  were  at  this  time  in  the  place 
from  which  the  epistle  was  sent. 

25.   Grace  be  with  you  all;  the  grace 
which  brings  salvation,  Tit.   ii.    11, 


and  bestows  all  spiritual  good.  Com- 
pare Rom.  xvi.  24;  1  Cor.  xvi.  23;  2 
Cor.  xiii.  14.  With  this  commenda- 
tion of  his  brethren  to  divine  grace, 
either  thus  briefly  expressed,  Cul.  iv. 
18;  1  Tim.  vi.  21;  2  Tim.  iv.  22;  Tit. 
iii.  15,  or  somewhat  enlarged,  it  was 
customary  with  the  apostle  Paul  to 
close  his  epistles. 


THE 


PRIESTHOOD.  OF  CHRIST 


CONDENSED  VIEW,  AS  PRESENTED  IN  THE 


EPISTLE    TO    THE    HEBREWS. 


THE 


PRIESTHOOD    OF    CHRIST 


The  titles  ascribed  to  our  Lord  illustrate  his  relations  to  us 
and  our  consequent  duties  and  advantages.  With  such  modify- 
ing information  as  the  Scriptures  furnish,  we  have  not  only 
comprehensive  views,  but  also  guards  against  hurtful  mistakes. 

Among  these,  the  title  priest,  or  high-priest,  holds  an  eminent 
place,  and  pi-esents  him  to  us  as  an  object  of  reverence,  affection, 
obedience,  and  confidence. 

The  manner  in  which  the  priesthood  of  Christ  is  treated  in  this 
epistle  is  such  as  was  natural  to  a  writer  of  the  age  in  which  it 
was  composed,  and  such  as  was  required  by  the  wants  of  that 
age,  and  by  the  habits  of  thought  among  the  jjeople  for  whose 
special  benefit  it  was  primarily  intended ;  while  the  substantial 
view  which  it  presents  will  in  all  time  be  full  of  interest  to  his 
disciples,  since  they  are  ever,  while  on  earth,  "compassed  with 
infirmity,"  and  need  the  strength  and  solace  which  can  come 
only  from  their  great  High-priest. 

The  epistle  first  shows,  v.  1-4,  the  design  of  the  high-priest- 
hood agreeably  to  the  law  of  Moses,  and  the  requisites  for  the 
office.  —  A  high-priest,  as  being  taken  from  among  men,  was 
appointed  "  in  behalf  of  men  in  things  pertaining  to  God."  As 
Creator,  Upholder,  and  Giver  of  all  good,  God  ought  to  be 
acknowledged  with  suitable  expressions  of  dependence  and 
gi'atitude.  Particularly  as  our  moral  Governor,  ought  we  to 
acknowledge  him  in  expressions  of  penitence,  of  trust  in  his 
pardoning  mercy,   and  of   obedience.     A  mediating    agency. 


174  THE    PRIESTHOOD    OF    CHRIST. 

accordingly,  was  appointed,  under  the  Mosaic  economy,  tlirough 
which  these  various  acknowledgments  should  be  made :  man's 
sinfulness  rendering  it  proper  that  his  approach  to  God,  even 
with  tears  of  penitence,  should  be  through  such  agency.  Hence, 
the  high-priest  was  appointed  by  the  Mosaic  law,  in  behalf  of 
the  people  "  to  offer  up  gifts  and  sacrifices  for  sins,"  and  to  obtain 
for  them  favor  with  God. 

Such  being  the  design  of  the  office,  it  was  requisite  that  the 
high-j)riest  should  have  a  compassionate  spirit  towards  the 
ignorant  and  erring.  Firm  against  violations  of  duty  to  God, 
he  yet  ought  to  be  gentle  towards  those  who  had  wandered 
from  the  right  path,  but  had  become  desirous  to  regain  it ;  he 
was  required  not  to  be  harsh,  lest  he  should  repel  the  trembling 
seeker  of  the  divine  favor,  but  by  mild  and  considerate  treat- 
ment to  attract  him,  cherishing  the  ever-ready  sympathy  of 
intelligent  benevolence.  Specially  appropriate  was  this  qualifi- 
cation in  a  human  high-priest,  because  he  was  himself  a  sinful 
man,  conscious  of  needing,  like  othei's,  the  mercy  of  God.  — 
Again ;  it  was  requisite,  in  order  to  enter  lawfully  on  the  office, 
that  a  man  be  called  of  God  to  it. 

The  epistle  asserts,  v.  5-10,  that  these  qualifications  met  in 
the  case  of  Jesus.  "  He  did  not  glorify  himself  to  be  made  a  high- 
priest,"  but  became  such  at  the  call  of  the  supreme  Father,  who 
said  to  him.  Thou  art  my  Son,  and.  Thou  art  a  priest  forever.  — 
To  this  eminent  station  he  was  exalted  through  humiliation, 
having  subjected  himself  to  frail,  though  sinless,  humanity,  to  a 
trying  experience  of  human  obedience,  to  sufi'erings,  and  temp- 
tations from  the  evil  One  and  from  men ;  an  experience  of  diflS- 
culty  and  of  trial  even  from  infancy,  and  particularly  during 
the  last  days  of  his  eventful  sojourn  on  earth.  '  Though  being 
a  son,  yet  the  purpose  for  which  he  came  required  that  he 
should  learn  obedience  by  sufferings '  that  through  sufferings 
his  always  obedient  spirit  should  not  only  be  tested,  but  also  be 
advanced  in  earnestness  and  strength ;  that  he  should  know  the 
difficulties  of  human  obedience  and  the  harassments  of  tempta- 
tion, so  that  '  he  might  be  able  to  succor  the  tempted.'    His 


THE    PRIESTHOOD    OF    CHRIST.  175 

human  sufferings  endear  him  as  an  object  of  confidence,  while 
his  divine  dignity  secures  for  him  reverence  ;  and  most  fittingly, 
therefore,  he  is  our  High-priest ;  faithful  to  God  and  merciful  to 
us. 

The  epistle  next,  vii.  1-10,  shows  the  superiority  of  the  priest- 
hood of  Jesus  to  that  of  Aaron.  This  was  made  aj^parent  to 
the  original  readers  by  a  consideration  of  the  fact  that  Jesus 
was  made  a  priest  after  the  likeness  of  Melchizedek,  who  was 
a  king  as  well  as  a  priest.  The  main  argument  is  drawn  from 
the  ancient  practice  of  paying  tithes  to  priests,  and  fi*om  the  cir- 
cumstance, recorded  in  Gen.  xiv.  20,  that  the  patriarch  Abra- 
ham gave  tithes  to  Melchizedek.  The  force  of  the  argument 
would  be  readily  admitted  by  the  original  readers  of  the  ei^istle, 
and  would  prepare  the  way  for  their  admitting  the  important 
consequences  which  must  flow  from  the  priesthood's  becoming 
vested  in  Jesus. 

The  entrance  of  Jesus  on  the  high-priesthood  was  the  grand 
event  in  the  histoxy  of  religious  dispensations.  ~  It  was  that  to 
which  all  preceding  divine  arrangements  for  men's  religious 
welfare  were  preliminary.  In  its  bearing,  consequentlj^  on  the 
Levitical  priesthood,  so  reverenced  by  the  Jewish  nation,  it  was 
fraught  with  most  serious  consequences,  and  therefore  the  topic 
needed  to  be  unfolded  with  caution  and  with  transparent  evi- 
dence. To  this  point  the  epistle  next  (vii.  11-18)  turns.  —  The 
Jews  were  indulging  the  fond  belief  that  their  priesthood, 
divinely  appointed,  procured  for  them  perfect  expiation  of  sin, 
and  final  admission  to  heaven.  But,  the  epistle  ai-gues,  if  per- 
fection could  be  attained  through  the  Levitical  priesthood,  wliat 
need  was  there  that  a  different  priest  should  arise,  quite  dissimi- 
lar from  Aaron  ?  The  introduction  of  a  priest,  not  like  Aaron, 
but  like  Melchizedek,  could  be  accounted  for  on  no  other 
ground  than  that  the  Aaronic  priesthood  was  inadequate  to  the 
ultimate  purposes  of  the  office  ;  that  it  could  not  procure  valid 
forgiveness  of  sin  and  eternal  life.  The  Jewish  priesthood, 
consequently,  was  superseded  and  annihilated  by  the  coming  of 
Jesus  into  the  priestly  office.  —  Still  further :    Since  the  Law  of 


176  THE     PllIESTIIOOD     OF     CHRIST. 

Moses  rested  on  the  Levitical  priesthood,  as  a  basis  for  whatever 
good  the  Law  could  bestow,  and  as  there  was  thus  a  vital 
connection  between  the  priesthood  and  the  entire  Law,  what- 
ever affected  the  priesthood  affected  also  the  Law  :  they  stood,  or 
fell,  together.  The  change  in  the  priesthood,  then,  necessitated 
a  change  in  the  Law.  The  whole  Mosaic  economy,  as  well  as 
the  priesthood,  was  superseded  and  abrogated:  a  Law,  corre- 
sponding to  the  new  priesthood,  had  taken  its  place.  The  pre- 
vailing sentiment  among  the  Jews,  that  their  pi-iesthood  and 
their  religious  economy  were  to  be  permanent,  and  that  all 
nations  were  to  be  blessed  through  the  Messiah  by  becoming 
proselj'tes  to  their  faith  and  ranged  with  native  Jews  under  his 
victorious  rule,  could  no  longer  be  entertained.  Judaism  was 
henceforth  done  away :  the  authority  of  the  Mosaic  law  had 
ceased.  This  evidently  resulted  from  the  accession  of  Jesus  to 
the  priesthood,  because  the  Mosaic  law  in  reference  to  the  priest- 
hood was,  in  this  event,  entirely  disi'cgarded ;  for  the  Law 
directed  that  priests  should  be  taken  only  from  the  tribe  of  Levi, 
whereas  Jesus  descended  from  the  tribe  of  Judah.  Also,  the 
Mosaic  law  made  provision  for  a  succession  of  j^riests,  since  death 
was  continually  removing  from  office  those  who  held  it :  yet  the 
divine  announcement  which  made  Jesus  the  High-priest  declared 
him  a  priest  forever,  to  endure  age  after  age,  officiating  not  in 
the  realm  of  mortality.  —  Thus  a  new  economy  was  introduced  ; 
not  a  ceremonial,  symbolical  one,  but  a  spiritual  economy, 
adapted  to  the  highest  wants  of  men,  providing  for  eternal  life, 
procuring  not  temporary,  but  eternal,  redemption. 

This  new  spiritual  economy,  at  the  head  of  which  is  Christ  as 
the  mediating  High-priest,  is  declared  in  the  epistle  to  be  vastly 
supei'eminent  above  the  Mosaic,  in  the  following  points :  — 

1.  It  gives  us  access  to  God,  vii.  19,  without  the  medium  of 
any  earthly  priest,  or  of  any  symbolical  forms  and  ceremonies. 
Under  the  old  economy  God  seemed  to  keep  aloof  fi'om  the  peo- 
ple :  communication  with  him  was  to  be  had  by  the  agency  of 
certain  men  whom  he  had  appointed  for  that  purpose  and 
through  the  medium  of  external  offerings.     Now,  on  the  con- 


THE    PRIESTHOOD     OF    CURIST.  177 

traiy,  we  draw  nigh  to  God  personally,  each  one  for  himself, 
without  the  necessit}^  of  resorting  to  a  priest  on  earth,  to  make 
sure  of  acceptance  with  him.  The  only  priest  now  acknowl- 
edged of  God  as  a  medium  of  access  to  him  is  the  Lord  Jesus  ; 
and  such  is  his  person,  that  we  may  come  to  him  in  all  confi- 
dence with  our  burden  of  sin  and  sorrow,  with  our  gratitude, 
desires,  and  trust ;  for  we  are  assured  that  the  Father  hearetli 
him  always,  that  the  will  of  the  Father  is  his  will,  and  that  if 
we  honor  the  Son  with  oiir  confidence  we  thereby  honor  the 
Father  and  do  what  is  pleasing  iu  his  sight :  or,  again,  we  may 
draw  nigh  to  the  Father  through  the  great  High-pi-iest,  his  rela- 
tion to  the  Father  being  such  that  we  do  not  thereby  set  an 
obscui'ing  cloud  between  us  and  God ;  we  come,  as  it  were, 
more  gradually  to  the  brightness  of  the  divine  glory,  God  con- 
descending to  us  and  lifting  us  up  nearer  to  his  exalted  plane. 
Indeed,  so  completely  is  an  intervening  earthly  priesthood 
done  away  by  the  new  spiritual  dispensation  that  the  disciples 
of  Christ  themselves  are  made  kings  and  priests  unto  God, 
Rev.  i.  6,  V.  10,  invested  with  dignity  comparable  to  that  of 
kings,  and  permitted  access  to  God  as  real  as  was  granted  to  the 
ancient  accepted  high-priests,  so  that  they  are,  in  the  language 
of  inspiration,  1  Pet.  ii.  5,  9,  "a  royal  priesthood,  to  ofter  up 
spiritual  sacrifices  acceptable  to  God  through  Jesus  Christ." 

2.  The  new  dispensation  presents  a  better  covenant  between 
God  and  his  people,  vii.  19.  —  The  ancient  covenant  between 
God  and  his  national  people  was  a  compact,  or  agreement,  in 
which  blessings  were  promised  on  condition  of  obedience  to  the 
commands  of  God.  This  obedience  the  people  engaged  to 
render,  as  we  read  in  Ex.  xix.  3-8  :  "  If  ye  will  obey  my  voice 
indeed  and  keep  my  covenant,  then  ye  shall  be  a  peculiar  treas- 
ure unto  me  above  all  people ;  and  ye  shall  be  unto  me  a 
kingdom  of  priests  and  a  holy  nation.  And  Moses  came  and 
called  for  the  elders  of  the  people  and  laid  before  their  faces  all 
these  words  which  the  Lord  commanded  him.  And  all  tlie 
people  answered  together  and  said.  All  that  the  Lord  hath 
spoken  we  will  do."    But  they  did  not  abide  by  their  engage- 


178  THE     PRIESTHOOD    OF    CHRIST. 

nient;  the}'  proved  faithless  to  it:  and  such  is  the  disordered 
state  of  human  nature,  that  any  blessings  conditioned  on  obedi- 
ence to  law  will  be  lost.  This  being  foreseen,  a  belter  cove- 
nant was  provided  for  the  enduring  dispensation  of  Christ :  a 
covenant,  rather,  more  correctly  speaking,  an  arrangement,  on 
the  part  of  God,  assuming  that  men  are  sinners  and  need  spir- 
itual renewal  and  pardoning  mercy,  and  promising  of  his  own 
free  bounty  these  indispensable  blessings.  The  nature  of  this 
arrangement  is  clearly  set  forth  in  the  language  of  the  prophet 
Jeremiah,  xxxi.  31-34,  as  quoted  in  this  epistle,  viii.  8-12,  — 
"This  is  the  covenant  that  I  will  make  with  the  house  of 
Israel  after  those  days,  saith  the  Lord :  I  will  put  my  laws  into 
their  mind  and  write  them  in  their  hearts ;  and  I  will  be  to 
them  a  God  and  they  shall  be  to  me  a  people ;  and  they  shall 
not  teach  every  man  his  neighbor  and  every  man  his  brother, 
saying.  Know  the  Lord ;  for  they  all  shall  know  me,  from  the 
least  to  the  greatest ;  for  1  will  be  merciful  to  their  unrighteous- 
ness, and  their  sins  and  their  iniquities  will  I  remember  no 
more."  God  here  promises  to  make  his  people  know  his  will,  to 
make  their  hearts  conformed  to  it,  and  by  this  change  in  their 
minds  and  hearts  to  be  their  God  and  to  own  them  as  his  people  ; 
bemg  so  merciful  to  them  that  he  will  no  longer  remember  their 
sins.  This  system  of  grace  and  of  promises  rests  not  on  their 
obedience  to  law,  but  on  God's  faithfulness,  and  it  requires  on 
their  part  simply  a  cordial  acceptance  of  the  promised  boon. 
This  cordial  acceptance  of  the  promised  boon  on  the  part  of  those 
who  feel  their  need  of  it  is,  in  reality,  faith  in  Christ  who  died 
to  confirm  the  arrangement ;  a  confiding  in  him  not  merely  for 
the  pardon  which  it  ofi'ers,  but  also  for  the  spirit  of  loving  obedi- 
ence to  God's  will  which  it  also  equally  offei's,  and  without 
which  a  pardon  would  be  of  no  avail.  He  who  accepts  this 
covenant  becomes  a  disciple  of  Christ,  and  subjects  himself  to 
the  religion  of  Christ,  by  which  he  is  to  be  trained  up  in  right- 
eousness unto  eternal  life.  Thus  it  is  by  faith  in  Christ,  and 
through  the  Holy  Spirit  graciously  influencing  believers  and 
perfecting  their  spiritual  renovation,  that  the  purposes  of  this 


THE    PRIESTHOOD     OF    CHRIST.  179 

covenant  are  accomplislied.  It  thus  exactly  meets  the  necessi- 
ties of  men,  recovers  them  from  condemnation  to  justification  in 
the  sight  of  God,  and  from  entire  sinfulness  to  holiness  com- 
menced and  at  length  made  perfect  and  everlasting.  The 
difference  between  the  old  Mosaic  covenant  and  the  covenant 
of  the  gospel  under  the  great  High-priest  is  the  same  as  is 
asserted  in  Rom.  x.  5-10  between  "the  righteousness  which  is 
of  the  law  "  and  "the  righteousness  which  is  of  faith  :  "  "  For 
Moses  describeth  the  righteousness  which  is  of  the  law,  that  the 
man  which  doeth  those  things  shall  live  by  them.  But  the 
righteousness  which  is  of  faith  saith,  That  if  thou  shalt  confess 
with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  heart  that 
God  hath  raised  him  from  the  dead,  thou  shalt  be  saved." 

The  position  is,  indeed,  fondly  clung  to  by  some,  that  the 
covenant  anciently  made  with  the  national  people  of  God  is 
virtually  identical  with  that  which  is  made  with  believers  in 
Christ.  But,  it  must  be  considered,  while  blessings  virtually 
identical  would  have  followed  obedience  to  the  terms  of  the 
ancient  covenant,  it  was  reserved  for  the  new  covenant  to  pro- 
vide for  men  as  sinners,  and  to  give  a  promise  of  grace  for  the 
renewal  of  their  hearts,  and  a  promise  of  pardoning  mercy. 
The  principle  that  men  are  ruined  sinners  was  not  recognized 
in  the  ancient  covenant.  And,  agreeably  to  the  teaching  of  the 
epistle,  ix.  15,  it  was  precisely  for  the  reason  that  the  new  cove- 
nant contained  an  assurance  of  pardoning  mercy  that  Christ 
was  appointed  its  mediator,  inasmuch  as  only  he  could  offer  a 
sacrifice  which  would  be  availing  to  that  extent,  '  The  blood 
of  bulls  and  of  goats  could  not  take  away  sin ; '  no  earthly 
high-priest  could  effect  a  saving  reconciliation  between  men 
and  God,  To  bring  about  such  a  result  required  the  sacrifice 
of  the  Son  of  God ;  because  his  person  was  of  inestimable 
value,  it  was  he  who  must  be  the  mediator  of  the  new  covenant. 

3,  The  perpetuity  of  the  priesthood  in  the  person  of  Christ 
shows  also,  vii.  24,  the  supei-eminence  of  the  new  dispensation. 
To  the  Hebrews,  who  had  been  accustomed  to  frequent  changes 
of  high-priests,  this  was  a  thought  of  gfeat  interest.     To  all 


ISO  TOE     PRIESTHOOD     OF     CHRIST. 

believei's,  also,  it  has  an  afTecling  significance,  since  it  is  per- 
petuity on  the  part  of  him  who  is,  and  who  only  could  be, 
an  availing  High-priest.  The  efficacy  of  his  offering  endures ; 
the  efficacy  of  his  intercessions  endures,  and  never  diminishes. 
Through  all  revolutions  of  time,  from  age  to  age,  he  holds  the 
same  relation  to  us,  and  will  never  cease  to  care  for  the  inter- 
ests which  he  has  taken  into  his  heart.  Througli  all  the  diver- 
sified scenes  of  our  earthly  lot,  he  is  ever  the  High-priest, 
compassionate  and  faithful.  When  first  we  became  burdened 
with  a  sense  of  our  sinfulness  and  could  find  no  aid  from  any 
human  source,  we  found  safety  and  peace  in  committing  our- 
selves to  the  great  High-priest :  year  after  year  he  has  been  our 
High-priest,  and  we  have  no  occasion  to  wish  for  a  change : 
years  have  multiplied,  and  he  is  still  more  and  more  precious, 
more  and  more  trusted.  And  when  we  have  reached  the  limit 
of  our  earthly  sojourn,  and  with  unwonted  solemnity  anticipate 
the  rendering  up  of  our  account,  or  with  unruffled  peace  have 
some  foretaste  of  the  heavenly  rest,  his  faithfulness  will  abide  : 
he  will  without  fail  present  us  faultless  to  God  with  exceeding 
joy;  for  "he  has  an  unchangeable  priesthood,  and  hence  he 
is  able  to  save  to  the  uttermost,  to  save  entirely,  all  who  come 
unto  God  through  him." 

4.  The  remaining  particular,  in  the  epistle,  which  shows  the 
superior  excellence  of  the  spiritual  dispensation  under  Jesus,  as 
High-priest,  is,  that  his  sacrifice  once  oifered  is  ever-availing. 
vii.  27.  It  is  never  to  be  repeated ;  and  no  other,  or  additional, 
sacrifice  for  sin  is  required,  or  can  be  admitted.  Under  the 
old  economy,  the  sacrifice  of  atonement  for  the  sins  of  the  nation 
was  oflfered  year  by  year;  sacrifices  were  also  offered  every 
day ;  and,  in  the  varying  circumstances  of  individuals  and  fam- 
ilies, special  sacrifices  were  required,  and  were  of  constant 
occurrence.  But  the  one  sacrifice  of  Christ  availed  forever  for 
carrying  into  effect  the  new  covenant ;  and  when  he  offered  up 
himself  as  the  Lamb  of  God,  taking  away  the  sin  of  the  world, 
the  entire  sacrificial  system  of  the  former  date  was  annulled. 
This  system,  at  its  Origin  and  during  its  entire  history,  pointed 


THE     PRIESTHOOD     OF    CHRIST.  181 

to  the  great  Sacnfice,  and  was  ended  when  that  was  offered  up 
once  for  all :  it  was  a  shadowmg  of  "  a  better  Sacrifice,"  ix.  23, 
and  lost  its  intent  and  its  place  when  that  Sacrifice  was  offered 
up.  This  one  sacrifice  avails  ever  without  repetition ;  for  the 
forgiveness  which  it  procures  is  so  complete  that  the  sins  are 
remembered  no  more  against  the  foi'given.  x.  17.  Should 
they,  as,  alas !  tliey  do  through  adverse  influences,  wander  from 
the  path  of  obedience  and  again  become  conscious  of  anew 
needing  pardon  and  reconciliation,  another  sacrifice  in  their 
behalf  is  not  required ;  but  as  at  first  they  obtained  mei'cy  and 
peace  through  the  death  of  Christ,  so  through  the  same  sacrifice 
they  anew  find  relief  from  guilt  and  sin.  And  so,  through  the 
whole  period  of  their  Christian  life,  the  death  of  Christ  is  the 
sure  basis  for  faith  and  hope,  peace  and  joy ;  and  when  they 
reach  heaven,  they  will  unite  with  the  myriads,  saved  through 
the  sacrifice  once  offered,  in  the  "new  song,"  "Worthy  is  the 
Lamb  that  was  slain  to  receive  power  and  riches,  and  wisdom 
and  stre.ngth,  and  honor,  and  glory,  and  blessing."  Rev.  v.  9  12. 
Such  are  the  particulars  showing  the  supereminence  of  the 
new  dispensation.  But  a  question  naturally  arises  here  :  —  If  it 
be  only  through  the  efficacy  of  Christ's  death  as  ratifying  the 
new  covenant  that  sin  can  be  forgiven  in  the  sight  of  God,  was 
there  no  forgiveness  under  the  old  covenant?  The  epistle  dis- 
tinctly replies  to  this  inquiry :  —  Since  such  a  sacrifice  as  that 
of  Christ  was  necessary  to  the  cleansing  of  the  conscience,  to 
forgiveness  and  acceptance  with  God,  he  became  the  Mediator 
of  the  covenant  which  i^romised  these  blessings  in  order  that, 
through  his  death,  sins  committed  under  the  first  covenant 
might  be  removed  from  those  who  were  called  of  God,  and  that 
they  might  receive  the  promised  eternal  inheritance,  ix.  15.  The 
sacrifices  of  the  law  could  not  take  away  their  sins,  however 
punctiliously  they  observed  them;  a  better  sacrifice  must  be 
offered :  and  sins  under  the  old  covenant,  when  really  forgiven 
so  as  to  secure  acceptance  with  God  and  a  purified  conscience, 
were  forgiven  through  the  prospective  offering  up  of  the  pre- 
figured Lamb  of  God.  This  expected  sacrifice  was  availing 
16 


182  THE    PRIESTHOOD     OF    CHRIST. 

beforeJiand,  though  even  the  pious  of  jji-ececling  times  may  not 
have  fully  understood  the  basis  on  which  their  acceptance 
rested.  They  were  conscious  of  sinfulness;  they  heartily 
bewailed  it ;  they  reposed  confidence  in  the  mercy  of  God  ;  and 
by  the  appointed  sacrifice  which  they  offered,  and  which  was  to 
them  indicative  of  their  sinfulness  and  ill-desert  at  the  hand  of 
God,  they  made  confession  of  their  sins  and  acknowledged  their 
ill-desert.  Thus,  all  the  elements  of  genuine  repentance  and 
of  faith  in  the  propitiatory  Sacrifice  were  possessed  by  the  truly 
pious  under  the  former  covenant.  —  And  hence  throughout  the 
Old  Testament,  particularly  in  the  Psalms  and  the  other  devo- 
tional books,  we  have  expressions  of  genuine  religious  experi- 
ence as  really  as  in  the  New,  though  without  distinct  recognition 
of  the  basis  of  hope  and  without  the  clear  and  enlarged  views  of 
heavenly  glory  found  in  the  New :  hence,  too,  we  have  emphatic 
declarations  in  the  Old  Testament,  of  the  mercy,  kindness,  and 
faithfulness  of  God  to  the  penitent  and  those  who  trust  in  God, 
as  well  as  in  the  New. — It  is,  indeed,  sometimes  said  that  the 
Old  Testament  presents  God  mainly  as  a  just  and  holy  Being, 
administering  law ;  while  in  the  New  he  api^ears  as  the  God  of 
grace  and  mercy,  "  reconciling  the  world  unto  himself."  But  this 
savors  too  much  of  human  systematizing.  Let  us  not  forget  the 
disclosure  which  he  made  of  himself  to  Moses,  Ex.  xxxiv.  6-7, 
as  "  the  Lord,  the  Lord  God,  merciful  and  gracious,  long-suffer- 
ing, and  abundant  in  goodness  and  truth,  keeping  mercy  for 
thousands,  forgiving  iniquity  and  transgression  and  sin ; "  nor 
the  oft-repeated  avowals  in  the  Old  Testament  that  there  is  for- 
giveness with  him,  that  he  is  slow  unto  anger,  plenteous  in 
redemption.  It  is  indeed  in  the  New  Testament  that  we  learn 
how  God  can  be  just  and  justify  the  ungodly,  and  that  we  find 
the  most  affecting  motives  for  seeking  mercy  and  walking  in 
the  way  of  piety  and  salvation. 

The  death  of  Christ,  then,  had  a  retrospective  efficacy :  in 
other  words,  the  certainty  that  he  would  offer  up  himself  as  a 
propitiatory  sacrifice  furnished  a  basis  for  the  spiritual  and 
eternal  blessings  of  the  new  covenant  to  be  bestowed  even 


THE     PRIESTHOOD     OF     CnRIST.  183 

before  it  was  actually  confirmed.  A  similar  idea  appears,  also, 
in  Rom.  iii.  25,  where  the  death  of  Christ  is  mentioned  as 
accounting  for  the  forbearance  of  God  towards  sins  in  preced- 
ing ages.  — In  this  we  see  the  importance  of  the  pre-existence  of 
Christ  in  eternity  before  the  foundation  of  the  world ;  for  his 
anticipated  offering  was  not  that  of  a  person  who,  not  jet 
existing,  should  in  future  ages  come  into  being ;  but  it  was  He, 
who  was  the  Beloved  of  the  Father  before  the  foundation  of  the 
world,  that  was  in  due  time  to  take  the  form  of  man  and  to 
humble  himself  to  the  very  lowest  plane  of  humanity,  becoming 
obedient  even  to  the  death  of  the  cross,  that  '  with  his  precious 
blood  we  might  be  redeemed.'  1  Pet.  i.  18-19.  Ratified,  indeed, 
was  the  covenant  when  such  an  One  "  poured  out  his  soul  unto 
death,"  Is.  liii.  12,  for  that  purpose ;  available  indeed  might  its 
provision  be  ages  before  the  death  actually  took  place.  Christ 
was  the  Lamb  slain  from  the  foundation  of  the  world.  Rev.  xiii.  8." 
Where  and  how  does  Christ  perform  his  priestly  ministra- 
tions?—  The  question,  Whei-e,  is  answered  in  the  epistle, 
viii.  2  ;  ix.  11,  12,  with  sufficient  clearness.  A  figurative  mode  of 
representation  is  employed,  suited  to  conceptions  habitual  to  its 
first  readers.  In  the  account  of  the  arrangements  for  making 
the  Hebrew  sacred  tabernacle,  Ex.  xxv.  9,  xxvi.  30,  xxvii.  8, 
a  model  according  to  which  the  structure  was  to  be  fashioned 
appears  to  have  been  shown  to  Moses  in  the  mount.  This 
model,  shown  in  what  we  might  call  a  vision,  came  to  be  con- 
ceived of  as  a  structure  in  heaven,  a  tabernacle  which  the  Lord 
pitched,  not  man.  This  tabernacle  in  heaven,  of  which  that  on 
earth  was  regarded  as  a  copy  or  shadow,  was  considered  as  of 
perpetual  duration ;  and  into  the  holy  of  holies  on  high  Jesus 
ascended,  thus  appearing  in  the  presence  of  God  in  behalf  of 
his  people.  Such  is  the  figurative  representation.  That  the 
wi'iter  of  the  epistle  regarded  it  as  figurative  would  appear 
from  the  fact  that  in  a  subsequent  passage,  ix.  24,  he  says, 
Christ  is  ascended  into  heaven  itself,  there  to  appear  in  the 
presence  of  God  for  ns.    Christ,  then,  went  up  to  heaven,  the 


184  THE    PRIESTHOOD    OF    CHRIST. 

abode  of  God,  there  to  consummate  bis  priestly  work  ia  behalf 
of  his  followers. 

The  question,  Hoio  he  performed  and  still  performs  his 
priestly  office,  will  be  variously  answered  according  as  we 
accustom  ourselves  to  discriminate  between  the  representation 
and  the  essence  of  things,  between  the  material  and  the  spirit- 
ual. —  It  was  the  distinguishing  work  of  the  Jewish  high-priest 
to  slay  the  sacrificial  victim  on  the  day  of  atonement  for  the 
nation  and  to  offer  its  blood  in  the  most  holy  apartment  of  the 
tabernacle,  where  God  made  a  visible  representation  of  himself ; 
and  there  the  high-priest  appeared  virtually  as  an  intercessor. 
So  Jesus,  having  given  up  himself  to  death  as  a  propitiatory 
sacrifice  for  the  sins  of  men,  ascended  in  due  time  to  his  Father, 
carrying  with  him,  virtually,  not  literally,  of  course,  but  virtu- 
ally, his  own  blood,  inasmuch  as  he  ascended  after  having  shed 
his  sacrificial  blood.  This  offering  uj)  of  himself  as  a  sacrifice 
and  this  entering,  virtually  with  his  own  blood,  into  the  pres- 
ence of  God,  was  done  once  for  all.  ix.  12,  25,  26  ;  x.  10,  12.  The 
remembrance,  however,  of  this  transaction,  never  ceases ;  and 
his  ever-during  presence  with  the  Father  is  the  ever-during 
presence  of  that  beloved  Son  in  whom  the  Father  is  ever  well 
pleased  because  he  laid  down  his  life  for  his  ]Deople.    John,  x.  17. 

But  while  this  part  of  the  priestly  work  was  done  once  for  all, 
the  intercessoiy  work  of  priesthood  appears  to  be  abiding ;  for 
"  Christ  ever  liveth  to  make  intercession  for  us."  vii.  25.  Rom. 
viii.  34.  How  is  this  performed?  Hei'c,  we  must  think  of 
heaven  as  a  spiritual  state,  and  of  Christ  in  his  present  spiritual 
nature ;  all  the  material  and  earthly  associations  which  we  may 
connect  with  Christ  in  his  heavenly  employments  are  merely 
expedients  which  our  earthly  nature  and  circumstances  suggest 
or  require.  The  priestly  service  of  Christ  in  heaven  is  spiritual. 
The  mode,  then,  of  his  intercession,  if  there  be  any  mode,  is 
entirely  beyond  our  apprehension ;  for  while  in  the  body  we 
have  no  way  of  conceiving  how  spiritual  beings  act,  whose 
mode  of  existence  is  so  different  from  ours.  We  must,  then, 
content  ourselves  Avith  knowing  the  thing  itself;  namely,  that 


THE    PRIESTHOOD    OP    CHRIST.  185 

Christ  bears  his  followers,  collectively  and  individually,  on  his 
heart,  and  leaves  them  not  to  suffer  the  lack  of  any  good  thing, 
but  maintains  in  their  behalf  a  perpetual  intercourse  vpith  the 
Almighty  Father.  He  sustains  to  his  followers  a  relation  like 
that  of  an  intercessor,  and  whatever  is  needful  for  them  in  their 
spiritual  contests,  in  their  sorrows,  in  their  pressure  of  duty,  he 
will  provide. 

This  going  beyond  the  material  representation  and  resting 
content  with  knowing  the  fact  that  Christ  acts  as  our  intercessor 
has  a  parallel  in  what,  doubtless,  is  ordinarily  the  operation  of 
our  minds  when  we  think  of  Christ  as  the  king  of  his  people  and 
for  his  people.  We  do  not  regard  as  necessary  an  actual  throne 
in  heaven,  Heb.  i.  8,  13,  Rev.  iii.  21,  occupied  by  him  after  the 
manner  of  men  ;  nor  do  we  think  of  him  as  actually  holding  a 
sceptre  indicative  of  royalty.  All  the  language  on  this  point 
has  its  full  explanation  in  the  fact  that  he  is  invested  with  com- 
plete authority  and  power  over  his  people,  over  all  things 
indeed,  and  for  the  benefit  of  his  people  ;  and  by  this  power  he 
controls  all  things  and  brings  into  effect  the  good  pleasure  of 
his  goodness.  An  earthly  king  is  clothed  with  power :  a  good 
earthly  king  employs  his  power  for  the  benefit  of  his  subjects, 
being  a  praise  to  them  that  do  well,  and  a  terror  to  evil-doers. 
So  Christ  sustains  such  a  relation  to  his  followers  and  to  the 
human  race  as  involves  kingly  power.  And  while  this  relation 
is  one  eminently  of  authority,  he  also  sustains  the  priestly  rela- 
tion, and  cherishes  for  us  the  affectionate  interest  of  an  inter- 
cessor. He  thus,  in  ways  beyond  our  capacity  to  aj^prehend, 
secures  all  suitable  favor  for  us,  who  most  pressingly  need 
condescension,  grace,  and  consolation  from  on  high. 


TRANSLATION 


EPISTLE  TO  THE  HEBREWS, 


PREPARED  FOR  THIS  WORK. 


NOTICE. 


As  the  following  translation  is  not  a  paraphrase,  but  aims,  with  very 
considerable  regard  to  literalness  of  expression,  to  observe  the  difference 
between  a  translation  and  a  commentary,  reference  to  the  preceding  Notes 
will  be  necessary  for  explaining  peculiarities  of  phraseology,  as  well  as 
for  showing  the  connection  and  purport  of  various  passages.  —  The  use  of 
Italics  here,  as  in  our  common  version,  is,  to  indicate  words  not  in  the 
original,  but  supplied  by  the  translator,  as  the  sense  seemed  to  require.  — 
For  the  most  part,  the  common  Greek  text  is  here  followed;  but  in  some 
instances,  the  punctuation  and  the  words  of  recent  critical  editions  are 
adopted. 


EPISTLE  TO  THE  HEBREWS. 

PART    FIRST. 

JESUS  CHEIST,  THE  SON   OF  GOD,  CONTRASTED  WITH   ANGELS. 

CHAPTER    I. 

The  dignity  of  the  Son  of  God  declared  in  general  terms,  1-4.  —  His 
superiority  to  the  angels,  5-14. 

'  God,  wlio  in  many  portions  and  many  ways  anciently  spake 
to  om*  fathers  in  tlie  propliets,  ^  at  the  last  of  these  days"  spake 
to  us  in  his  Son,  whom  he  appointed  heir  of  all  things,  by  whom 
also  he  made  the  worlds :  ^  who,  being  the  effulgence  of  his 
glory  and  the  impress  of  his  substance,  upholding,  too,  all 
things  by  the  word  of  his  power,  after  making  by  himself 
purification  of  our  sins,  sat  down  at  the  right  hand  of  the 
Majesty  on  high,  ^having  become  so  much  greater  than  the 
angels  as  he  has  inherited  a  more  distinguished  name  than 
they. 

^  For  to  which  one  of  the  angels  did  he  ever  say.  Thou  art  my 
Son;  I  have  to-day  begotten  thee ?  and  again,  I  will  be  to  him 
a  Father  and  he  shall  be  to  me  a  Son?  ^When  also,  again,  he 
brought  the  First-born  into. the  world,  he  saith,  And  let  all  the 
angels  of  God  worship  him.  ''Also,  of  the  angels  he  saith, 
Who  maketh  his  angels  winds,  and  his  servants  a  flame  of  fire ; 
8 but  of  the  Son,  Thy  throne,  O  God,  is  forever  and  ever;  a 
scepti'e  of  uj)rightness  is  the  sceiDtre  of  thy  reign  ;  ^  thou  didst 
love  righteousness  and  hate  iniquity:  thei'efore  God,  thy  God, 
anointed  thee  with  the  oil  of  gladness  above  thy  fellows.   '"And, 

a  These  days:  the  ante-lMessianic  times.  —  See  Notes. 

189 


190  TRANSLATION     OF    THE  [Paut  I. 

Thou  at  the  begmning,  O  Lord,  didst  found  the  oiirth,  and  the 
heavens  are  works  of  thy  hands :  "  they  Avill  perish,  but  thou 
abidest;  and  they  all,  as  a  garment,  will  become  old,  ''^and  as  a 
mantle  thou  wilt  fold  them  up  and  they  will  be  changed :  but 
thou  art  the  same  and  thy  years  will  not  fail.  —  ^^But  to  which 
one  of  the  angels  has  he  ever  said,  Sit  thou  at  my  right  hand 
till  I  have  made  thine  enemies  thy  footstool?  '^  Are  not  all  they 
ministering  spirits  sent  forth  for  service  on  account  of  those  who 
are  to  inherit  salvation  ? 


CHAPTER    II. 

The  consequent  duty  of  obedience  to  him,  1-4.  — The  appointed  inferiority  of 
the  Son  of  God  to  the  angels  by  his  becoming  a  son  of  man,  and  his  subse- 
cxuent  elevation  to  perfect  glory,  5-10.  —  The  propriety  of  his  becoming  a  par- 
taker of  the  human  nature,  10-18. 

'  Therefore  we  ought  the  more  abundantly  to  give  heed  to 
the  things  which  have  been  heard,  lest  we  should  miss  of  ilie 
promised  good.  ^  For  if  the  word  spoken  by  angels  was  made 
firm,  and  all  transgression  and  disobedience  received  a  just 
recompense,  ^how  shall  we  escape  after  neglecting  so  great 
salvation,  which,  having  been  at  the  first  spoken  by  the  Lord, 
has  come  confirmed  to  us  by  those  who  heard  liim,  ^  God  wit- 
nessing to  it  with  them  by  signs  and  wonders  and  various 
miracles  and  distributions  of  the  Holy  Si^irit  according  to  his 
will? 

^  For  not  to  angels  did  he  subject  the  world  to  come,"  of  which 
we  are  speaking :  *  but  a  certain  one  somewhere  testified,  say- 
ing, What  is  man  that  thou  I'ememberest  him  ?  or  the  son  of 
man  that  thou  visitest  him  ?  '  Thou  didst  make  him  a  little 
lower  than  angels,  with  glory  and  honor  didst  thou  crown  him, 
all  things  didst  thou  put  in  subjection  under  his  feet.  For  in 
8  subjecting  to  him  all  things,  he  left  nothing  not  subjected  to 

a  The  world  to  come  .•  The  Messiah's  dispensation.  —  See  Notes. 


Pa-rt  I.]  EPISTLE     TO     THE     HEBREWS.  19] 

him.*  Now  intleecl  we  do  not  yet  see  all  things  subjected  to  him : 
'but  we  see  him  who  was  made  a  little  lower  than  angels, 
Jesus,  crowned  with  glory  and  honor  on  account  of  the  suffer- 
ing of  death,  in  order  that  by  the  grace  of  God  he  might  taste 
death  for  every  man. 

'Tor  it  became  Him  for  whom  are  all  things  and  by  whom 
are  all  things  to  perfect"  7iim  through  sufferings,  since  he  was 
bringing  many  sons  of  God  unto  glory,  as  the  leader  of  their 
salvation.  "For  both  he  who  sanctifieth'^  and  they  who  are 
sanctified  are  all  from  one  Father:  for  which  cause  he  is  not 
ashamed  to  call  them  brethren ;  ^'  saying,  I  will  declare  thy 
name  to  my  brethren,  in  the  midst  of  the  assembly  I  will  sing 
praises  to  thee:  '^and  again,  I  will  be  trusting  in  Him:  and 
again.  Behold,  I  and  the  children  whom  God  gave  me,  "Since, 
then,  the  children  are  partakers  of  flesh  and  blood,  he  himself 
also  in  like  manner  shared  with  them  in  the  same,  that  by 
means  of  death  he  might  bring  to  nought  him  that  has  the 
power  of  death,  that  is,  the  devil,  '^  and  deliver  them  who  by 
fear  of  death  were  all  their  lifetime  subjects  of  bondage  :  "^  for 
verily  not  of  angels  does  he  take  hold  to  deliver  them,  but  of  the 
seed  of  Abraham  he  takes  hold.  "Whence  he  ought  in  all 
respects  to  be  made  like  his  bi'ethren,  that  he  might  become  a 
merciful  and  faithful  high-priest  in  things  pertaining  to  God,  so 
as  to  make  propitiation  for  the  sins  of  the  people  :  '*  for  in  that 
he  hath  himself  suffered,  having  been  tempted,  he  is  able  to 
succor  those  who  are  tempted. 

6  See  Notes. 

e  To  perfect  him  .•  to  exalt  him  to  his  perfect  state  of  glory.— See  Notes. 

d  Sanctifieth.  —  See  Notes. 


PART    SECOND. 

SUPERIORITY  OF  JESUS  CHRIST  TO  MOSES  IN  THE   HOUSE,  THAT 
IS,  THE  FAMILY,  OF  GOD. 

CHAPTER    III. 

Faithfulness  ascribed  both  to  Moses  and  to  Jesus :  but  the  position  held  by 
Christ  in  the  family  of  God  far  more  dignified  than  that  of  Moses,  1-6.— 
Hortatory  section,  urging  the  Hebrews  to  make  sure  of  the  heavenly  rest 
remaining  for  the  people  of  God,  7-19. 

'  Whence,  holy  brethren,  partakers  of  a  heavenly  calling, 
carefully  consider  the  Apostle  and  High-priest  of  our  profession, 
Jesus,  ^  who  is  faithful  to  Him  that  appointed  him,  as  Moses  also 
was  faithful  in  His  house."  Tor  this  person  has  been  deemed 
worthy  of  more  honor  than  Moses,  by  as  much  as  he  who  built 
the  house  hath  more  honor  than  the  house.  {*  For  every  house  is 
built  by  some  one :  yet  it  is  God  who  built  all  things.) 

^  And  Moses  was  indeed  faithful  in  all  His  house  as  a  servant, 
for  testifying  of  the  things  that  were  to  be  spoken  :  « but  Christ 
IS  faithful  as  a  Son  over  His  house,  whose  house  are  we  if  we 
hold  fast  to  the  end  the  confidence  and  the  rejoicing  of  the 
hope. 

''Wherefore, —  as  saith  the  Holy  Spirit,  "To-day  if  ye  shall 
bear  his  voice,  *  harden  not  your  hearts  as  in  the  provocation 
during  the  day  of  the  temptation  in  the  desert,  ^  when  your 
fathers  tempted  me:  they  put  me  to  the  proof,  and  saw  my 
works  forty  years,  i"  Wherefore  I  was  wroth  with  that  genera- 
tion, and  said,  They  are  always  erring  in  their  heart ;  also  they 
knew  not  my  ways :  "  so  I  sware  in  my  anger,  They  shall  not 
enter  into  my  rest"  —  '^  see,  brethren,  lest  there  shall  be  in  any 

<»  His  house:  the  household,  or  family,  of  God. 

192 


Part  II.]        EPISTLE    TO    THE    HEBREWS.  193 

one  of  you  an  evil  heart  of  unbelief  in  departing  from  the  livino- 
God  ;  1^  but  exhort  one  another  every  day,  while  it  is  called  To- 
day, lest  any  one  from  among  you  be  hardened  by  the  deceitful- 
ness  of  sin.  "For  we  have  become  partakers  of  Christ,  if 
indeed  we  hold  the  beginning  of  the  confidence  in  him  firm  unto 
the  end.  '^  While  it  is  said  To-day,  if  ye  shall  hear  his  voice, 
harden  not  your  hearts,  as  in  the  provocation.  ^^  For  who  were 
they  that,  having  heard,  provoked  Oocl?  But  —  tvhy  do  Task 
this  ?  Were  they  not  all  those  who  came  out  from  Egypt  by 
Moses  ?  "  And  with  whom  was  he  wroth  forty  years  ?  Was  it 
not  with  those  who  sinned,  whose  carcasses  fell  in  the  desert  ? 
'8  And  to  whom  did  he  sware  that  they  shoul'd  not  enter  into  his 
rest  but  to  those  who  were  disobedient  ?  ^^  We  see,  too,  that 
they  could  not  enter  into  it  on  account  of  unbelief. 

CHAPTER    IV. 

Hortatory  section,  1-10.  — The  searching  nature  of  God's  word  and  his  per- 
fect knowledge  of  us,  as  enforcing  the  exhortation,  11-13. —  Encourage- 
ment to  steadfastness,  from  the  compassion  of  our  High-priest  in  heaven 
through  whom  mercy  and  grace  may  be  obtained,  14-10. 

1  Let  us,  then,  fear  lest,  a  promise  of  entering  into  his  rest 
remaining,  any  one  from  among  you  may  seem  to  have  come 
short  of  it.  2  For  to  us  also  glad  tidings  have  been  proclaimed, 
as  well  as  to  them :  but  the  declaration  which  they  heard  did 
not  profit  them,  not  being  mixed  with  faith  in  them  that  heard. 
2 For  we  enter  into  THE  rest  who  have  believed;  according  as 
he  said.  So  I  sware  in  my  anger.  They  shall  not  enter  into  my 
kest,  though  the  works  of  Ood  were  done,  and  he  entered  on  his 
rest,  from  the  foundation  of  the  world  (*  for  somewhere  he  has 
said  concerning  the  seventh  day  thus,  And  God  rested  on  the 
seventh  day  from  all  his  works);  ^and  in  this  place,  again, 
They  shall  >fOT  enter  into  my  rest.  ^  Since,  then,  it  remains 
that  some  are  to  enter  into  it,  and  they  to  whom  the  glad  tidings 
were  befox'e  proclaimed  did  not  enter  in,  on  account  of  disobe- 
dience, 'he  again  marks  out  a  certain   day,  namely.  To-day, 

■17 


194:  EPISTLE    TO    THE    HEBREWS.        [Part  II. 

saying  in  David  after  so  long  a  time,  as  has  already  been  said, 
To-day  if  ye  shall  hear  his  voice,  harden  not  your  heart.  ^For 
if  Joshua  had  given  them  the  rest,  then  Ood  would  not  have 
spoken,  afterward,  of  another  day.  ^  There  siill  remaineth, 
therefore,  a  resting  to  the  people  of  God ;  '"for  he  who  has  en- 
tered into  His  rest,  also,  himself  rested  from  his  works  like  as 
God  did  from  his  own. 

"  Let  us  be  in  earnest,  then,  to  enter  into  that  rest,  lest  any 
one  fall  after  the  same  example  of  disobedience.  '2  For  the 
word  of  God  is  living,  and  effective,  and  sharper  than  any  two- 
edged  sword,  piercing  through  even  unto  the  dividing  of  soul 
and  of  spirit,  of  joints  also  and  of  marrow,  and  judging  the 
thoughts  and  intents  of  the  heart :  '^  and  there  is  not  a  creatui'e 
that  is  unseen  in  his  presence ;  but  all  things  are  naked  and  laid 
bare  to  the  eyes  of  him  with  whom  we  have  to  do. 

'*  Having,  then,  a  great  High-priest  who  has  gone  through  the 
heavens,  Jesus,  the  Son  of  God,  let  us  hold  fast  the  profession. 
'^  For  we  have  not  a  high-priest  who  cannot  feel  with  us  in  our 
infirmities,  but  one  who  has  been  tempted  in  all  things  like  our- 
selves, without  sin.  '^Let  us,  then,  come  with  freeness  to  the 
throne  of  grace,  that  we  may  obtain  mercy  and  find  grace  for 
seasonable  aid. 


PART    THIRD. 

JESUS  CHRIST,  THE  HIGH-PRIEST,  SUPERIOR  TO  THE  LEVITICAL 
HIGH-PRIESTS. 

CHAPTER    V. 

Requisites  for  the  high-priestly  office,  1-4.  —  These  requisites  found  in  Jesus, 
5-10.  —  Hortatory  section,  11-14. 

iFoR  every  high-priest,  being  taken  from  among  men,  is 
appointed  in  behalf  of  men,  as  to  things  pertaining  to  God,  that 
he  may  offer  both  gifts  and  sacrifices  for  sins ;  *  one  who  can  be 
compassionate  to  the  ignorant  and  erring,  smce  he  also  himself 
is  compassed  with  infirmity :  ^  and  on  account  of  it  he  must,  as 
for  the  people,  so  too  for  himself,  offer  for  sins.  ^And  not  to 
himself  does  any  one  take  the  honor,  but  as  called  of  God,  even 
as  also  was  Aai'ou.  ^  So,  too,  Christ  did  not  glorify  himself  to 
be  made  a  high-priest ;  but  He  that  said  to  him.  Thou  art  my 
Son,  I  have  this  day  begotten  thee  ;  ^  as  also  in  another  place  he 
says.  Thou  art  a  priest  forever  according  to  the  rank  of  Melchiz- 
edek  :  '  who  in  the  days  of  his  flesh,  having  with  earnest  outcry 
and  tears  offered  up  prayers  and  supplications  to  Him  who  was 
able  to  save  him  from  death,  and  having  been  heard  on  account 
of  his  godly  fear,  *  though  being  a  son,  learned,  from  the  things 
which  he  suffered,  obedience :  ^  and  having  been  perfected  he 
became  to  all  who  obey  him  the  authftr  of  eternal  salvation, 
10  having  been  addressed  of  God  as  a  High-priest  according  to 
the  rank  of  Melchizedek. 

"Concerning  whom"  we  have  much  to  say,  and  that  hard  to 
explain  since  ye  have  become  dull  of  hearing :  ^^  for  even 
though,  on  account  of  the  time,  ye  ought  to  be  teachers,  ye 

o  Whom;  Melchizedek. 

195 


196  TRANSLATION     OF     THE  [Paut   III. 

ao-ain  have  need  of  one's  teaching  you  what  are  the  first  rudi- 
ments of  the  oracles  of  God,  and  have  come  to  need  milk,  not 
solid  food.  12  For  every  one  that  partaketh  of  the  milk  is  un- 
skilled as  to  the  word  of  righteousness ;  for  he  is  an  infant :  '^  but 
the  solid  food  is  that  of  the  mature,  those  who  through  use  have 
their  faculties  trained  to  discerning  both  good  and  evil. 

CHAPTER    VI. 

Hortatory  section,  1-20. 

'Wherefore,  leaving  the  pinmary  instruction  concerning 
Christ,  let  us  advance  to  the  stage  o/"  maturity ;  not  again  laying 
a  foundation  of  repentance  from  dead  works  and  faith  in  God, 
*of  teaching  of  baptisms,  also  of  laying  on  of  hands,  of  resur- 
rection of  the  dead  also,  and  of  eternal  judgment.  ^  j^j^cl  this 
we  will  do,  if  God  permit.  *  For  it  is  impossible  again  to  renew 
unto  repentance  those  Avho  have  been  once  enlightened,  who 
have  tasted  too  of  the  heavenly  gift  and  have  become  partakers 
of  the  Holy  Spirit « and  have  tasted  the  good  word  of  God,  the 
powers,  too,  of  the  world  to  come,  ^and  have  fallen  away, 
crucifying  again  to  themselves  the  Son  of  God  and  exposing 
him  to  public  shame.  ''For,  land  which  has  drunk  the  rain  often 
coming  upon  it  and  bringeth  forth  plants  suitable  for  them  on 
whose  account  it  is  also  tilled,  partaketh  of  a  blessing  from 
God :  *  but  if  it  produce  thorns  and  briers,  it  is  worthless  and 
nigh  to  a  curse,  whose  end  is  burning. 

9 But  we  are  persuaded  concerning  you,  beloved,  better  things, 
and  things  connected  with  salvation,  though  we  even  thus  speak. 
'"For  God  is  not  unrighteous  so  as  to  forget  your  work  and  the 
love  which  ye  showed  towards  his  name,  in  that  ye  ministered 
to  the  saints  and  still  minister :  "  but  we  desire  every  one  of  you 
to  show  the  same  earnestness  for  the  full  assurance  of  the  hope 
unto  the  end,  '^so  that  ye  may  not  become  slothful,  but  imitators 
of  those  who  through  faith  and  patient  endurance  are  inheriting 
the  promises.     ^^Yov  God,  having  made  promise  to  Abraham, 


Part  III.]        EPISTLE    TO    THE    IIEBllEWS.  197 

since  he  could  swear  by  no  one  greater,  svvai*e  by  himself,  '■*  say- 
ing, Assuredly  blessing  I  will  bless  thee  and  multiplying  I  will 
multiply  thee  :  "^and  thus,  having  patiently  endured,  he  obtained 
the  fulfilment  of  i\\e  promise.  '^For  men  indeed  swear  by  One 
greater ;  and  the  oath  is  an  end  of  all  controversy  to  them,  for 
confirmation  :  ''  conformably  to  which,  God,  purposing  to  show 
to  the  heirs  of  the  promise  the  unchangeableness  of  his  purpose, 
interposed  with  an  oath ;  '^  in  order  that  by  two  unchangeable 
things,  in  which  it  is  impossible  that  God  should  lie,  we  may 
have  strong  consolation  who  have  fled  for  refuge  to  lay  hold  on 
the  hope  set  before  us :  '*  which,  as  an  anchor  of  the  soul,  we 
have  both  unfailing  and  firm  and  entering  into  the  space  within 
the  veil,  ^^  whither,  a  forerunner  in  our  behalf,  Jesus  entered, 
having  become  forever  a  High-priest,  according  to  the  rank  of 
Melchizedek, 

CHAPTER    VII. 

Coincidences  between  Melcliizedek  and  Christ,  1-3.  —  Greatness  of  Melchiz- 
edek and  implied  greatness  of  Jesus  as  High-priest,  4-10.  —  Imperfectness 
of  the  Levitical  priesthood  and  of  the  Mosaic  law :  abrogation  of  the  Law 
and  establishment  of  the  better  dispensation,  11-19,  —  Superiority  of  Christ's 
priesthood  further  shown,  20-28. 

'For  this  man,  Melchizedek,  king  of  Salem,  priest  of  God 
the  most  High,  who  met  Abraham  returning  from  the  slaughter 
of  the  kings  and  blessed  him,  ^to  whom  also  Abraham  appor- 
tioned a  tithe  of  all,  being,  first,  interpreted  king  of  righteous- 
ness, and  then,  also,  king  of  Salem,  which  is,  king  of  peace, 
2 without  father,  Avithout  mother,  without  genealogy,  having 
neither  beginning  of  days  nor  end  of  life,  but  being  made  like 
the  Son  of  God,  remaineth  a  priest  perpetually. 

■*  Consider,  now,  how  great  was  this  man  to  whom  Abraham, 
the  patriarch,  gave  also  a  tithe  from  the  spoils.  ^And  those, 
indeed,  of  the  sons  of  Levi  who  receive  the  priesthood,  have  a 
command  to  take  tithes  of  the  people  according  to  the  law,  that 
is,  of  their  brethren,  though  these  came  out  of  the  loins  of  Abra- 

17* 


198  TRANSLATION    OF    THE  [Part   III. 

ham;  ^but  he  who  is  not  traced  in  genealogy  from  them  took 
tithes  of  Abraham,  and  blessed  him  that  had  the  promises  :  ''and, 
without  any  contradiction,  the  less  is  blessed  by  the  greater. 
^And  here,"  indeed,  men  who  die  receive  tithes;  but  there,*  he 
received  them -who  is  testiRed  of  that  he  is  living.  ^And,  so  to 
speak,  through  Abraham  even  Levi,  who  receiveth  tithes,  paid 
tithes ;  '"  for  he  was  even  then  in  the  loins  of  his  father,  when 
Melchizedek  met  him. 

''If  indeed,  then,  there  were  perfection  by  means  of  the 
Levitical  priesthood  (for  on  the  ground  of  this  the  people  was 
furnished  with  the  Law),  what  need,  henceforth,  that  a  different 
priest  should  arise  according  to  the  rank  of  INIelchizedek,  and 
that  he  should  not  be  spoken  of  as  according  to  the  rank  of 
Aaron?  ''^For  the  priesthood  being  changed,  of  necessity  a 
change,  also,  of  the  Law  is  made:  '^for  he  of  whom  these 
things  are  said  belongeth  to  another  tribe,  fi-om  which  no  one 
hath  attended  at  the  altar.  '''For  it  is  well  known,  that  from 
Judah  our  Lord  sprang,  in  respect  to  which  tribe  Moses  said 
nothing  concerning  priests.  —  '^  And  still  more  abundantly 
manifest  it  is,  that"  according  to  the  likeness  of  Melchizedek 
there  ariseth  a  different  priest,  '^  who  has  become  a  priest,  not 
according  to  the  rule  of  a  carnal  commandment,  but  according 
to  the  power  of  an  endless  life ;  "  for  he  is  thus  testified  of,- 
Thou  art  a  priest  forever  according  to  the  rank  of  Melchize- 
dek. "^For,  on  the  one  hand,  there  takes  place  a  setting  aside 
of  the  commandment  which  preceded,  on  account  of  its  being 
weak  and  profitless  ('*for  the  Law  carried  nothing  to  perfec- 
tion) ;  and,  on  the  other  hand,  an  introduction  of  a  better  hope, 
by  means  of  which  we  draw  nigh  to  God. 

^"And,  by  as  much  as  not  without  the  swearing  of  an  oath  he 
was  made  a  priest  —  "for  these,  indeed,  ai'e  priests  made  without 
the  swearing  of  an  oath,  but  he,  with  the  swearing  of  an  oath 

a  Here ;  on  the  part  of  the  sons  of  Levi. 

*  There;  on  the  part  of  Melchizedek. 

c  That ;  literally,  if,  equivalent  to  whether. 


Part   III.]      EPISTLE    TO    THE    HEBREWS.  199 

by  Him  who  said  to  him,  The  Lokd  swarc,  and  he  will  not 
repent,  Thou  art  a  priest  forever  —  -by  so  much  has  Jesus 
become  surety  of  a  more  excellent  covenant.  —  "3^4,)^  these, 
indeed,  are  made  priests  very  many,  on  account  of  being  hin- 
dered by  death  from  continuing ;  ^^  but  he,  on  account  of  his 
continuing  in  life  forever,  hath  the  priesthood  not  passing  to 
another.  "  Whence  he  is  able  to  save  entirely  those  who  come 
unto  God  through  him,  ever  living  so  as  to  intercede  for  them, 

26  For  such  a  High-priest  was,  also,  suitable  for  us,  holy, 
harmless,  undefiled,  separated  from  sinners,  made  higher  than 
the  heavens ;  "  who  has  not  need  daily,  as  the  high-priests,  fii-st 
for  his  own  sins  to  offer  sacrifices,  afterwards  for  those  of  the 
people :  for  this  he  did  once  for  all,  having  oifered  up  himself. 
28 For  the  Law  appoints  men  high-priests,  who  have  infirmity; 
but  the  word  of  the  oath,  which  was  sworn  subsequently  to  the 
Law,  appoints  the  Son,  who  is  perfected  forever. 


PAET    FOUETH. 

SUPERIORITY  OF  THE  HIGH-PRIESTLY  MINISTRATION  OF  CHRIST 
IN  THE  HEAVENLY   HOLY  OF  HOLIES. 

CHAPTER    VIII. 

The  ministration  of  Christ  in  the  heavenly  sanctuary  as  much  more  excellent 
than  that  in  the  earthly,  as  the  covenant  of  which  he  is  mediator  is  more 
excellent  than  the  old  covenant,  1-7.  —  Promises  of  the  new  covenant,  8-13. 

I  The  PRINCIPAL  MATTER,  now,  concerning  the  things  we  are 
speaking  of. 

We  have  such  a  High-priest  who  sat  down  on  the  right  hand 
of  the  throne  of  the  Majesty  in  the  heavens,  ^  a  minister  of  the 
holy  of  holies,  even  of  the  true  tabernacle  which  the  Lord 
pitched,  not  man.  ^ For  every  high-priest  is  appointed  to  offer 
both  gifts  and  sacrifices :  whence  it  is  necessary  that  this  i^rlest  also 
have  something  which  he  may  offer.  ^For  if,  indeed,  he  were 
on  earth,  he  would  not  be  a  priest,  there  being  those  who  offer 
the  gifts  according  to  the  law,  ^who  serve  the  copy  and 
shadow"  of  the  heavenly  sanctuary,  according  as  Moses  was 
divinely  admonished  when  about  to  make  the  tabernacle :  for 
"See,"  saith  He,  "that  thou  make  all  things  according  to  the 
pattern  which  has  been  shown  to  thee  in  the  mount." 

''But  now  he  has  obtained  a  more  excellent  ^9?7'es%  service, 
by  as  much  as  he  is  the  mediator  of  a  better  covenant  which  has 
been  established  on  better  promises.  'For  if  that  first  covenant 
had  been  faultless,*  there  would  not  be  sought  a  place  for  a 
second.     ^For,  finding  fault  with  them,  he  says,  "Behold,  the 

o  Who  serve,  etc. ;  who  officiate  in  that  which  is  but  a  copy  of  the  heavenly 
sanctuary. 

i  Faultless ;  without  defect. 

200 


Part  IV.]       EPISTLE    TO    THE    HEBREWS.  201 

days  are  coming,  saith  the  Lord;  and  I  will,  make  with  the 
house  of  Israel  and  with  the  house  of  Judah  a  new  covenant, 
8  not  according  to  the  covenant  which  I  made  with  their  fathers 
in  the  day  of  my  taking  hold  of  their  hand  to  lead  them  out 
from  the  land  of  Egypt ;  because  they  did  not  abide  in  my 
covenant,  and  I  ceased  to  care  for  them,  saith  the  Lord.  ^°  For 
this  is  the  covenant  which  I  will  make  with  the  house  of  Isi'ael 
after  those  days,  saith  the  Lord,  putting  my  laws  into  their 
mind,  even  on  their  hearts  will  I  write  them,  and  I  will  be  to 
them  a  God  and  they  shall  be  to  me  a  people  :  "  and  they  shall 
not  teach  each  one  his  neighbor  and  each  cme  his  brother,  say- 
ing, Know  thou  the  Lord  ;  for  they  all  shall  know  me  from  the 
least  of  them  to  the  greatest  of  them :  '^  for  I  will  be  merciful  to 
their  iniquities  and  their  sins  I  will  not  at  all  still  remember."  — 
"In  saying  New,  he  has  pronounced  the  first  covenant  anti- 
quated :  now  anything  antiquated  and  grown  old  is  near  to 
being  put  out  of  sight. 

CHAPTER    IX. 

The  earthly  tabernacle  and  its  priestly  service  in  contrast  with  the  heavenly 

and  its  service,  1-14.  —  The  new  covenant  has  Christ  for  its  mediator,  on 
account  of  the  efHcacy  of  his  death,  which  was  necessary  for  its  validity, 
15-23.  —  Christ  entered  into  heaven  in  our  behalf  with  his  own  blood,  which 
he  offered  once  forever,  24-28. 

^  TuE  first  covenant,  then,  had  also  precepts  regulating  the 
service,  and  an  earthly  sanctuary.  ^  For  the  first  apartment  of  the 
tabernacle  was  prepared,  in  which  were  the  candlestick  and  the 
table  and  the  show-bread,  which  apartment  is  called  Holy :  "  and 
after  the  second  veil  was  the  tabernacle-opar^men^  which  is  called 
Most  hoi}-,  *  having  a  golden  censer  and  the  ark  of  the  covenant 
covered  all  around  with  gold,  in  which  were  a  golden  vase  hav- 
ing the  manna,  and  the  rod  of  Aaron  which  sprouted,  and  the 
tables  of  the  covenant ;  *  up  above  it,  also,  the  cherubim  of  glory 
overshadowing  the  mercy-seat:  concerning  which  things  it  is 


202  TRANSLATION    OF    THE  [Part   IV, 

not  no'^  pertinent  to  speak  pai'ticulady.  » These  tiling?,  then, 
having  been  thus  prepared,  into  the  first  apartment  of  the  taber- 
nacle the  priests  enter  at  all  times  performing  the  services  ;  '  but 
into  the  second,  once  a  year  the  higli-priest  only,  not  without 
blood  which  he  offers  for  his  own  errors  and  those  of  the  people : 
8  the  Holy  Spirit  signifying  this,  that  the  way  to  the  real  Most 
holy  pZ«ce  was  not  yet  made  manifest  while  the  first  apartment 
o/^/te  tabernacle  was  standing;  » which  figurative  significancy 
has  continued  to  the  present  time,  at  which  both  gifts  and  sacri- 
fices are  offered  which  cannot,  in  respect  to  conscience,  carry 
the  worshipper  to  perfection  :  ^^  carnal  ordinances,  imposed  only 
until  the  time  of  re-formation,  concerning  articles  of  eating  and 
drinking  and  vai'ious  immersings. 

''  But  Christ  having  come,  a  High-priest  of  the  future  good 
things,  by  means  of  a  greater  and  more  perfect  tabei'nacle  not 
made  with  hands,  that  is,  not  of  this  material  creation,  '"nor  by 
means  of  the  blood  of  goats  and  calves,  but  by  means  of  his 
own  blood,  entered  once  for  all  into  the  Most  holy  place,  having 
obtained  eternal  redemption.  ^^  For,  if  the  blood  of  bulls  and 
goats,  and  the  ashes  of  a  heifer  sprinkling  the  defiled,  make 
holy  for  the  purification  of  the  flesh,  "  how  much  more  shall  the 
blood  of  Christ,  who  by  means  of  an  eternal  spirit  offered  him- 
self without  spot  to  God,  purify  our  conscience  from  dead  works 
to  serve  the  living  God  ! 

'^  And  on  this  account  he  is  mediator  of  the  new  covenant,  so 
that,  his  death  having  taken  place  for  redemi^tion  from  transgres- 
sions during  the  first  covenant,  those  who  have  been  called 
might  receive  fulfilled  the  promise  of  the  eternal  inheritance. 
'^For  where  there  is  a  covenant  disposing  of  an  inheritance  [that 
is,  a  testamenf] ,  there  is  necessity  that  the  testator's  death  be  ad- 
duced :  "  for  a  testament  becomes  firm  whe7i  resting  on  dead 
persons,  since  it  is  never  valid  while  the  testator  is  alive. 
'8  Whence,  not  even  the.  first  covenant  was  conseci-ated  without 
blood :  '9  for  every  command  having  been  spoken  according  to 
the  law  by  Moses  to  all  the  people,  taking  the  blood  of  the 


Part   IV.]       EPISTLE    TO    THE    HEBREWS.  203 

calves  and  the  goats  with  water  and  scarlet  wool  and  hyssop  he 
sprinkled  both  the  book  itself  and  all  the  people,  -"saying, 
"  This  is  the  blood  of  the  covenant  which  God  liath  enjoined  on 
you."  ^^And  the  tabernacle,  moreover,  and  all  the  utensils  of 
the  service,  he  sprinkled,  in  like  manner  with  the  blood ;  "^  and 
almost  all  things  are,  according  to  the  law,  purified  with  blood, 
and  without  blood-shedding  remission  does  not  take  place. 

°s  There  was  necessity,  then,  that  the  copies  of  the  things  in 
the  heavens  should  be  purified  with  these  sacrificed  animals ;  but 
the  heavenly  things  themselves  with  more  excellent  sacrifices 
than  these ;  ^^  for  not  into  a  Holy  of  holies  made  by  hands  did 
Christ  enter,  a  resemblance  of  the  true,  but  into  heaven  itself, 
now  to  appear  in  the  presence  of  God  in  our  behalf.  ^^Novdid  he 
enter  tliitlier  that  he  might  often  offer  himself,  as  the  high-priest 
enters  into  the  most  holy  place  year  by  year  with  blood  not  his 
own ;  26  for  then  it  would  be  necessary  that  he  should  often  have 
suffered  from  the  foundation  of  the  world :  but  now  once  at  the 
end  of  the  ages "  he  has  made  his  appearance  for  the  removal 
of  sin  by  his  sacrifice.  — ^^  And  as  it  is  appointed  to  men  once  to 
die,  but  after  this,  judgment ;  -^  so  likewise.  Christ,  having  once 
offered  up  himself  in  order  to  bear  the  sins  of  many,  will 
appear,  a  second  time,  without  sin,  to  those  who  are  waiting  for 
him,  for  salvation. 

a  End  of  the  agesi  end  of  the  ante-Messianic  period. 


204  TRANSLATION    OF    THE  [Part  IV. 


CHAPTER    X. 

The  Law  cannot,  with  its  perpetual  repetition  of  the  same  sacrifices,  procure  a 
perfect  expiation  :  indeed,  it  kept  alive  the  consciousness  of  guilt.  In  order 
to  make  an  efficacious  and  acceptable  oflering  and  to  secure  for  us  heavenly 
blessrngs,  Christ  came,  1-10.  —  The  priests  under  the  Law  never  attain  a 
higher  official  position  than  that  of  perpetually  offering  the  same  sacrifices 
which  cannot  avail  for  expiation  :  but  Christ,  having  ofiered  one  sacrifice,  sat 
down  forever  at  the  right  liaud  of  God,  in  expectation  of  universal  dominion, 
having  made  a  perfect  and  ever-abiding  expiation,  11-14,  agreeably  to  the 
testimony  of  the  Holy  Spirit  in  the  promises  of  the  new  covenant,  15-18. 

'For  the  Law,  having  a  shadow  of  the  good  things  to  come, 
not  the  image  itself  of  the  things,  can  never  make  pei-fect  those 
who  come  year  after  year  to  the  same  sacrifices  wliicli  they 
ofier.  2  For  then,  would  they  not  have  ceased  being  offered  on 
account  of  the  worshippers  having  henceforth  no  consciousness 
of  sins,  having  been  once  pui'ified  ?  ^  But  in  these  sacrifices  is  a 
remembrance  of  sins  year  after  year:  ^for  it  is  impossible  that 
the  blood  of  bulls  and  goats  should  take  away  sins.  ^  Wherefore 
coming  into  the  world  he  saith,  "  Sacrifice  and  offering  thoix 
didst  not  desire  :  but  a  body  didst  thou  prepare  for  me  :  ^  whole 
burnt-offerings  and  offerings  for  sins  thou  wast  not  pleased  with. 
^  Then  said  I,  Behold,  I  am  come  —  in  the  roll  of  the  book  it  has 
been  written  concerning  me  —  to  do,  O  God,  thy  will."  ^  Above, 
saying  that  '  Sacrifices  and  offerings  and  whole  burnt-offerings 
and  offerings  for  sins  thou  didst  not  desire,  nor  wast  i^leased 
with,'  those  which  are  offered  according  to  the  law ;  '  then  he 
said,  'Behold,  lam  come  to  do  thy  will.'  He  takes  aAvay  the 
first  declaration,  that  he  may  establish  the  second.  '"In  accord- 
ance with  which  will  we  have  been  sanctified  through  the 
offering  of  the  body  of  Jesus  Christ  once  for  all. 

"  Also,  every  priest,  indeed,  has  stood  day  by  day  officiating  and 
many  times  offering  the  same  sacrifices,  those  which  can  never 
wholly  take  away  sins :  ■'^  but  lie,  having  offered  one  sacrifice 


Part  IV.]       EPISTLE    TO    THE    HEBREWS.  205 

for  sins,  sat  down  forever  at  the  right  hand  of  God,  ^^ hence- 
forward waiting,  till  his  enemies  be  made  his  footstool.  ''•For 
by  one  offering  he  hath  perfected  forever  those  Avho  are  sancti- 
fied. '^  The  Holy  Spirit  even,  also,  testifies  this  to  us,  for  after 
having  before  said,  '^  "  This  is  the  covenant  which  I  will  make 
with  them  after  those  days,  the  Lord  saith,  Putting  my  laws 
upon  their  heart,  even  on  their  minds  I  will  write  them;  ''and 
their  sins  and  their  iniquities  I  will  not  at  all  still  remember." 
18  Where,  now,  there  is  forgiveness  of  these,  no  longer  is  there 
an  oflfering  for  sin. 
18 


PAET    FIFTH. 

EXHORTATIONS  AND  ENCOURAGEMENTS  TO  A  FAITHFUL  MAIN- 
TENANCE OF  THE  CHRISTIAN  PROFESSION. 

CHAPTER    X.    19-39. 
Abiding  faith  essential,  19-39. 

"  Having,  then,  brethren,  confidence  to  come  into  the  entrance- 
way  of  the  holy  of  holies  by  the  blood  of  Jesus,  ^'*  which  way  he 
dedicated"  for  us,  a  way  new  and  living,  through  the  veil,  that  is, 
his  flesh,  '^'^  and  having  a  great  Priest  over  the  house  of  God,  '''^let 
us  come  to  Ood  with  a  true  heart  in  full  assurance  of  faith,  hav- 
ing been  sprinkled  as  to  our  hearts  from  an  evil  conscience  and 
bathed  as  to  our  body  with  pure  water.  ^^Let  us  hold  fast  the 
profession  of  the  hope,  an  unwavering  profession ;  for  faithful  is 
he  who  promised.  ^^  And  let  us  consider  one  another  for  incite- 
ment to  love  and  good  deeds,  ^^not  forsaking  the  assembling  of  ■ 
ourselves  together,  as  is  the  manner  of  some,  but  exhorting  each 
other,  and  so  much  the  more  as  ye  see  the  day  drawing  near. 

"^  For  if  we  sin  willingly  after  having  received  the  knowledge 
of  the  truth,  there  no  longer  remaineth  a  sacrifice  for  sins  :  ^t  but 
a  certain  fearful  expectation  of  judgment,  which  is  ready  to 
devour  the  adversaries.  ^^  Whoever  violated  the  law  of  Moses 
died  without  mercy  on  the  testimony  of  two  or  three  witnesses: 
'^of  how  much  worse  punishment,  think  ye,  shall  he  be  thought 
worthy  who  trampled  under  foot  the  Son  of  God,  and  counted 
as  unholy  the  blood  of  the  covenant,  the  blood  by  which  he  was 
sanctified,  and  who  contemned  the  Spirit  of  grace !  ^o  por  we 
know  him  that  said,  "  Vengeance  belongeth  to  me,  I  will  re- 
pay," saith  the  Lord;  and  again,  "The  Lord  will  judge  his 
people."  ^'  It  is  a  fearful  thing  to  fall  into  the  hands  of  the  liv- 
ing God. 

a  Dedicated;  inaugurated,  first  opened. 

206 


Part  V.]        EPISTLE    TO    THE     HEBREWS.  907 

3'2  But  call  to  mind  the  former  days,  in  wliich  after  beiiif''  en- 
lightened ye  endured  a  great  conllict  with  sufferings,  ^^  partly 
being  by  reproaches  and  distresses  made  a  spectacle  of,  partly 
having  become  sharers  with  those  who  were  thus  living  in  afflic- 
tion. ^^For  ye  had  compassion  on  those  who  were  in  bonds, 
and  accepted  with  joy  the  seizure  of  j'our  possessions,  knowino' 
that  ye  have  for  yourselves  a  better  possession  in  heaven  and  an 
enduring  one.  ^^Cast  not  away,  then,  your  confidence,  which 
has  a  great  reward:  ^^for  ye  have  need  of  patient  endurance, 
in  order  that,  after  doing  the  will  of  God,  ye  may  receive  the 
promised  blessing.  "'For,  yet  a  very  little  while,  '•  The  coming 
One  will  come  and  will  not  tarry:  ^^but  the  righteous  man  shall 
.live  by  faith ;  and  if  he  draw  back,  my  soul  is  not  well  pleased 
with  him."  —  ^^But  we  are  not  of  those  who  draw  back,  to  per- 
dition ;  but  of  those  who  maintain  faith,  to  the  salvation  of  the 
soul. 


CHAPTER    XI. 

Abiding  faith  encouraged  by  examples,  1-10. 

1  Faith,  now,  is  a  strong  confidence  as  to  tilings  lioped  for,  a 
firm  conviction  of  things  not  seen.  ^For  b}' this  tlie  ancients 
obtained  the  good  testimony  which  is  borne  to  them.  ^ By  fail h 
we  understand  that  the  worlds  were  framed  by  tlie  word  of 
God;  to  the  purport  that  the  things  which  are  seen  were  not 
made  out  of  visible  materials.  ^B}-  faith  Aliel  offered  to  God  a 
more  excellent  sacrifice  than  Cain  ;  by  which  y«(Y/i  he  obtained 
testimony  that  he  was  righteous,  God  bearing  testimony  con- 
cerning his  gifts  ;  and  by  it  he,  tliough  dead,  yet  speak(^lh.  '  By 
faith  Enoch  "was  translated,  so  that  he  did  not  see  death ;  and  he 
was  not  found,  because  God  translated  him :  for  before  his 
translation  it  was  testified  of  him  that  "  he  pleased  God."  ®But 
without  faith  it  is  impossible  to  please  him;  for  it  is  necessary 
that  a  person  coming  to  God  should  believe  that  he  is  and  that 


208  TRANSLATION     OF    THE  [Part   V. 

to  those  who  diligently  seek  after  him  he  becomes  a  rewarder. 
'  By  faith  Noah,  having  been  divinely  warned  of  things  not  yet 
seen,  moved  by  godly  fear,  prepared  the  ark  for  the  preserva- 
tion of  his  household ;  by  which  faith  he  condemned  the  world 
and  became  heir  of  the  righteousness  according  to  faith. 

^  By  faith  Abraham  obeyed,  being  called  to  go  out  into  the 
l^lace  which  he  was  to  receive  for  an  inheritance ;  and  he  went 
out,  not  knowing  whither  he  was  going.  ^By  faith  he  sojom-ned 
in  the  promised  land  as  a  foreign  land,  dwelling  in  tents,  with 
Isaac  and  Jacob,  the  joint  heirs  of  the  same  promise ;  '°  for  he 
was  expecting  the  city  which  hath  foundations,  whose  builder 
and  maker  is  God.  "By  faith  also  Sarah  herself  received 
strength  for  conception  even  when  past  age,  because  she  • 
counted  him  faithful  who  promised.  '^Therefore  sprang  there 
from  one  man,  and  him  as  good  as  dead,  a  posterity  even  as  the 
stars  of  heaven  for  multitude,  and  as  the  sand  by  the  sea-shore 
which  cannot  be  numbered. 

"  These  all  died  in  faith,  not  having  received  the  promises  in 
fulfilment,  but  having  seen  them  afar  off  and  welcomed  them, 
and  having  professed  that  they  were  strangei's  and  sojourners 
on  the  earth:  ^^ for  those  who  say  such  things  make  it  evident 
that  they  are  seeking  a  home-land.  '^  And  if  they  had  borne  in 
mind  that  from  which  they  came  out,  they  might  have  had 
opjiortunity  to  return ;  '*  but  now  they  seek  a  better,  that  is,  a 
heavenly  land.  Whence  God  is  not  ashamed  of  them,  to  be 
called  their  God ;  for  he  prepared  for  them  a  city. 

^'By  faith  Abraham  offered  up  Isaac,  when  put  to  the  proof; 
even  his  only  begotten  son  he  offered  up,  he  who  had  received 
the  promises,  ^^  to  whom  it  was  said.  In  Isaac  shall  a  seed  be 
called  for  thee,  ^' since  he  accounted  that  God  was  able  to  raise 
liim  even  from  the  dead ;  whence  he  also,  figuratively,  obtained 
him.  '""'By  faith  Isaac  blessed  Jacob  and  Esau  concerning  future 
things.  ^'  By  faith  Jacob,  when  dying,  blessed  each  of  the  sons 
of  Joseph,  and  bowed  in  worship  on  the  to^)  of  his  staff.    *^By 


Part  V.]        EPISTLE    TO    THE    HEBREWS.  209 

faitli  Joseph,  when  dying,  made  mention  of  the  departure  of  the 
sons  of  Israel,  and  gave  command  concerning  his  bones. 

23  By  faith  Moses,  when  born,  was  hidden  three  months  by  his 
parents,  because  they  saw  him  a  fair-appearing  child,  and  they 
feared  not  the  decree  of  the  king.  ^'*By  faith  Moses,  when 
grown  up,  refused  to  be  called  the  son  of  Pharaoh's  daughter, 
2^  choosing  rather  to  suffer  wrong  with  the  people  of  God  than 
to  have  a  temporary  enjoyment  of  sin,  ^^  since  he  regarded  the 
rei)roach  of  Christ  greater  wealth  than  the  treasures  of  Egypt ; 
for  he  looked  away  to  the  recompense.  "  By  faith  he  left 
Egypt,  not  feai'ing  the  wrath  of  the  king ;  for  he  was  steadfast, 
as  seeing  the  invisible  One.  ^^ By  faith  he  instituted  the  pass- 
over  and  the  shedding  of  the  blood,  lest  he  that  destroyed  the 
first-born  should  touch  them.  ^^  By  faith  they  passed  through 
the  Red  sea  as  by  dry  ground  ;  which  the  Egyptians  trying  were 
swallowed  up.  ^^By  faith  the  walls  of  Jericho  fell,  having  been 
encompassed  seven  days.  "'  By  faith  Rahab,  the  harlot,  perished 
not  with  the  disobedient,  having  received  the  spies  with  peace. 

^■^And  what  further  do  I  say?  For  the  time  would  fail  me 
telling  of  Gideon,  Barak  also,  and  Samson,  and  Jephthah,  David 
also,  and  Samuel  and  the  prophets,  "^who  through  faith  subdued 
kingdoms,  wrought  righteousness,  obtained  promises,  stojiped 
the  mouths  of  lions-,  ^quenched  the  power  of  fire,  escaped  the 
edge  of  the  sword,  were  made  strong  from  weakness,  became 
mighty  in  battle,  turned  to  flight  armies  of  foreigners  :  ^^  women 
obtained  their  dead  ones  by  resurrection ;  while  others  were 
beaten  to  death,  not  accepting  deliverance,  that  they  might 
obtain  a  better  resmTcction.  ^"Others,  too,  had  trial  of  scofhngs 
and  scourgings,  and  still  further  of  bonds  and  imprisonment. 
^■■They  wei'C  stoned,  wei'e  sawn  asunder,  were  tempted,  died  by 
the  slaying  of  the  sword,  went  about  in  sheep-skins,  in  goat- 
skins; destitute,  disti'essed,  ill-treated, — ^s of  whom  the  world 
was  not  worthy,  —  wandering  in  deserts  and  mountains  and 
dens  and  caves  of  the  earth. 

^8 And  these  all,  having  been  well  testified  of  through  faith, 
18* 


210  TRANSLATION    OF    TUE  [PartV. 

did  not  obtain  the  full  accomplishment  q/tlie  promise,  ''"God  hav- 
ing, on  account  of  us,  pi'ovided  something  better,  that  they 
without  us  might  not  be  perfected. 


CHAPTER    XII. 

Perseverance  under  trials,  1-17,  in  view  of  the  grace  and  authority  of  the  Gos» 
pel-dispensation,  18-29. 

'  Wherefore,  having  so  great  a  cloud  of  witnesses  encom- 
passing us,  let  us  also,  laying  aside  every  weight  and  sin  which 
easily  besets  us,  through  patience  run  the  race  set  before  us, 
*  looking  away  to  the  leader  and  perfecter  of  the  faith,  Jesus, 
who  for  the  joy  set  before  him  endured  the  cross,  des2:)ising  its 
shame,  and  has  taken  his  seat  at  the  right  hand  of  the  throne  of 
God.  ^For,  consider  him  who  has  endured  such  ojiposition  by 
sinners  against  himself,  so  that  ye  may  not  become  weary, 
desjjonding  in  your  souls. 

■*Not  yet  unto  blood  have  ye  resisted,  striving  against  sin: 
*and  ye  have  quite  forgotten  the  exhortation  which  sijcaketh  to 
you  as  to  sons,  "  My  son,  make  not  light  of  the  chastening  of 
the  Lord,  nor  despond  when  rebuked  by  him ;  ^  for  whom  the 
Lord  loveth  he  chasteneth,  and  scourgeth  every  son  whom  he 
receiveth."  '  If  ye  endure  chastening,  God  dealeth  with  you  as 
sons;  for  what  son  is  there  whom  his  father  chasteneth  not? 
8  But  if  ye  be  without  chastening,  of  which  all  sons  have  been 
partakers,  then  ye  are  bastards,  and  not  sons.  ^Then,  again,  the 
fathers  of  our  flesh  we  had  as  chasteners  of  us,  and  we  rever- 
enced them :  shall  we  not  much  ratlier  submit  ourselves  to  the 
Father  of  spirits,  and  live?  '"For  they,  indeed,  for  a  few  days 
chastened  us  as  it  seemed  fit  to  them ;  but  he,  for  our  profit,  so 
tliat  we  might  partake  of  his  holiness.  "  All  chastening,  how- 
ever, seems  not,  for  the  present,  a  matter  of  joy,  but  of  sorrow ; 
yet  at  last  it  yields  the  peaceful  fruit  of  righteousness  to  them 
who  are  trained  up  thereby. 


Part  V.]  EPISTLE    TO    THE    HEBREWS.  211 

'^Wherefore  lift  .up  the  hands  which  hang  down  and  strengthen 
the  enfeebled  knees ;  '^  and  make  even  paths  foi*  your  feet,  so 
that  the  lamed  limh  may  not  be  tm'ned  out  of  the  way,  but  may 
rather  be  healed.  '^Follow  peace  with  all,  and  holiness  without 
which  no  man  shall  see  the  Lord ;  '^  looking  carefully  that  no 
one  fail  of  the  grace  of  God ;  that  no  root  of  bitterness  growing 
up  trouble  you,  and  by  it  many  be  defiled;  '^that  no  one  be  a 
fornicator,  or  a  profane  man  as  Esau,  who  for  one  meal  sold  his 
birthright.  "For  ye  know  that  also,  afterwards,  when  wishing 
to  inherit  the  blessing,  he  was  rejected ;  for  he  found  not  a  place 
of  repentance,  though  with  tears  he  eai'nestly  sought  it. 

'®For  ye  have  not  come  to  the  mount  that  could  be  touched  and 
that  was  burning  with  fire,  and  to  thick  darkness  and  blackness 
and  a  tempest,  ''  and  to  the  noise  of  a  trumpet  and  the  sound  of 
words,  which  sound  they  who  heard  entreated  that  not  a  word  in 
addition  should  be  spoken  to  them;  ^'^ for  they  could  not  bear 
that  which  was  commanded,  "And  even  if  a  beast  touch  the 
mount  it  shall  be  stoned : "  ^'  and,  so  fearful  was  the  sight, 
Moses  said,  "  I  exceedingly  fear  and  tremble."  22 gut;  ye  have 
come  to  mount  Sion  and  the  city  of  the  living  God,  the  heavenly 
Jerusalem,  and  to  myriads,  the  joyous  gathering  of  angels,  "^and 
the  church  of  the  first-born  enrolled  in  heaven,  and  to  the  Judge 
of  all,  God,  and  to  the  spirits  of  the  jjerfected  righteous,  -'*and  to 
the  mediator  of  the  new  covenant,  Jesus,  and  to  the  blood  of 
sjii'lnkling  which  speaks  better  things  than  Abel  spake. 

"^  See  that  ye  refuse  not  him  that  speaketh.  For  if  they  did 
not  escape  who  refused  him  that  on  earth  delivered  to  them  in- 
structions from  God,  much  more  shall  not  we  escape,  if  we  turn 
away  from  him  who  speaks  to  us  from  heaven :  ^^  whose  voice 
then  shook  the  earth;  but  now  he  hath  promised,  saying,  "  Yet 
once  more  I  will  shake  not  only  the  earth,  but  also  the  heaven." 
-"Now  this  expression.  Yet  once  more,  indicates  the  removal  of 
the  things  which  are  shaken,  that  the  things  not  shaken  may 
abide..  ^^ 'therefore,  let  us,  receiving  a  kingdom  not  to  be 
Bhaken,  have  gratitude,  whereby  let  us  serve  God  acceptably 


212  TRANSLATION    OF    THE  [PartV. 

with  reverence  and  fear:  ^'for.  also,  our  God  is  a  consuming 
fire. 

CHAPTER     XIII. 

Miscellaneous  directions,  1-25, 

'  Let  brotherly  love  continue.  ^  Be  not  forgetful  of  hospitality ; 
for  by  this  some  entertained  angels  unawares.  ^Remember 
those  who  are  in  bonds,  as  bound  with  them;  those  who  are 
afflicted,  as  being  also  yourselves  in  the  body.  *  Let  marriage 
be  honorable  in  all  things  and  the  bed  undefiled  :  but  fornicators 
and  adulterers  God  will  judge.  ^Let  your  conduct  be  free  from 
covetousness :  be  contented  with  the  things  which  you  have  ;  for 
He  hath  said,  "  I  will  surely  not  fail  thee,  nor  will  I  by  any 
means  forsake  thee:"  ^so  that  we  may  confidently  say,  "The 
Lord  is  my  helper,  and  I  will  not  fear :  what  shall  man  do  to 
me  ?  " 

''  Call  to  mind  your  guides,  who  spake  to  you  the  word  of 
God ;  whose  faith  imitate,  considering  the  end  of  their  course. 

8  Jesus  Christ  is  the  same  yesterday,  and  to-daj%  and  forever. 
'Be  not  carried  away  by  doctrines  divei'se  and  foreign  to  the  gos- 
pel :  for  it  is  well  that  the  heart  be  established  hi  grace  ;  not  in 
meats,  which  profited  not  those  who  occupied  themselves  in 
them. 

'"  We  have  an  altar  from  which  they  who  serve  the  tabernacle 
have  not  a  right  to  eat.  '^  For  the  bodies  of  the  animals,  whose 
blood  is  brought  into  the  most  holy  place  by  the  high-priest,  are 
burned  outside  of  the  encampment.  '-  Wherefore  Jesus,  that  he 
might  sanctify  the  people  by  his  own  blood,  suffered  outside  of 
the  gate.  '^  Let  us,  therefore,  go  out  to  him  outside  of  the  en- 
campment, bearing  his  reproach ;  "  for  we  have  not  here  an 
abiding  city,  but  we  are  seeking  one  which  is  to  come.  ''By 
him,  therefore,  let  us  offer  up  the  sacrifice  of  praise* continually 
to  God ;  that  is,  the  fruit  of  lips  openly  giving  thanks  to  his 


Part  v.]  EPISTLE    TO    THE    HEBREWS.  213 

name.  '^Of  doing  good,  also,  and  communicating  to  oihers,  be 
not  forgetful;  fox*  with  such  sacrifices  God  is  well-ijleased. 

''  Obey  your  guides  and  be  in  subjection  ;  for  they  watch  for 
your  souls,  as  those  who  shall  give  an  account :  that  they  may 
do  this  with  joy,  and  not  sorrowing ;  for  this  would  be  profitless 
to  you. 

'8 Pray  for  us ;  for  we  trust  that  we  have  a  good  conscience,  in 
all  things  desiring  to  live  aright.  '^  But  I  beseech  you  the  more 
earnestly  to  do  this  that  I  may  the  sooner  be  restored  to  you. 

^"Now  may  the  God  of  peace  who  brought  up  from  the  dead 
the  Shepherd  of  the  sheep,  the  great  Shepherd,  through  the 
blood  of  the  everlasting  covenant,  our  Lord  Jesus  Christ,  "  make 
you  perfect  in  every  good  work  for  doing  his  will,  doing  in  you 
that  which  is  well-pleasing  in  his  sight  through  Jesus  Christ ;  to 
whom  be  the  glory  foi'ever.     Amen. 

22  But  I  beseech  you,  brethren,  bear  with  the  word  of  exhorta- 
tion ;  for  I  have  also  briefly  written  to  you. 

23  Know  ye  that  our  brother  Timothy  is  set  at  liberty ;  with 
whom,  if  he  soon  come,  I  shall  see  you. 

2"*  Salute  all  your  guides  and  all  the  saints.    Those  from  Italy 
salute  you. 
25  Grace  be  with  tou  all.     Amen. 


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18 


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19 


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